ENGLAND'S TOWERS: 



THE CHURCH OF ENGLAND, 



UNDER GOD^ 



THE NATIONAL BULWARK 



AGAINST POPERY. 



REV. H, sfM/ HUBERT, M. A, 

YICAR OF CEOXTON, NOEPOLK. 



LONDON: 4 
LONGMAN, B R W N, & C 0. 

A. FARR, THETFORDe 
MDCCCLI. - 



PEEFACE. 



Walk about Zion^ and go round about her : tell 
the towers thereof. Mark ye well her bulwarks^ 
consider her palaces ; that ye may tell it to the gen- 
eration following." Psalm XL VIII. 12, 13. 

Although the bulwarks and palaces of the literal 
Zion, to which these words in their first sense ap - 
ply, have long ago been demolished, and of the an- 
cient city of Jerusalem, her enemies, according to 
the prophecy of the Blessed Saviour, left not one 
stone upon another which was not thrown down ; 
yet the words still apply to the figurative Zion,^ — the 
spiritual city of the Lord, of w^hich the ancient Zion 
was a type, — and the towers and bulwarks, the 
palaces and defences, of the literal Jerusalem, w^ere 
emblems of the Christian dispensation; and of 
Christ's Holy Catholic Church, which may empha- 
tically be called the Jerusalem, which is from 
above. 

Hence none can be at a loss in finding the city 
of the Lord and his holy mountain; since the 
Church is indeed a city set upon a hill which can- 
a2 



PREFACE. 



not be hid^ and thence she continually emits a 
radiant brightness. 

The Church is not like a candle placed under a 
bushel^ but is a light which shineth in a dark 
place^ shedding upon every path the holy beams 
which she reflects from Christ the Sun of Right- 
eousnesS;, and may now be found by men of every 
age and of every clime. 

Let us often walk about the spiritual Zion, the 
Churchy and go round about her; let us consider 
dilige^itly the defences and walls of this glorious 
city of our God ; let us regard her excellency and 
her strength; let us mark well her towers, her 
bulwarks, and her palaces; and talk of the un- 
speakable privileges and blessings of being citizens 
of this city, of being heirs of God, and joint-heirs 
with Christ, to our children and to the rising 
generation, to the intent that when they come up 
they may shew their children the same. 

Her foundations are upon the holy hills. The 
Lord loveth the ^ates of Zion more than all the 
dwellings of Jacob — and those who by a true 
faith in Christ dwell under the defence of the 
Most High, may with great truth be said to abide 
under the shadow of the Almighty. 

Walk about Zion and go round about her, tell 
the towers thereof. Count up the broad lines of 



PREFACE. 



V 



defence which have been created in the city of 
Christ's holy Church. 

Consider how each holy martyr^ who has sealed 
the truth with his blood, contributed his share to 
strengthen and cement together those protecting 
towers which constitute our safe-guard and our 
defence. 

Consider, or (as it is translated in the margin,) 
set your heart to her bulwarks, even the bulwarks 
raised about you by the 3 creeds, which have exis- 
ted from the early ages of Christianity^ and of 
which indestructible bulwarks of our most holy 
faith, it is justly said in the 8th Article, The three 
creeds, Nicene creed, Athanasius^s creed, and that 
which is commonly called the Apostles^ creed, ought 
thoroughly to be received and believed: for they 
may be proved by most certain warrants of holy 
Scripture " . 

" Mark ye well her bulwarks, consider her pala- 
ces ; that ye may tell it to the generation following.'^ 
Christians are here enjoined to contemplate 
again and again continually, the fabric of the spi- 
ritual Jerusalem, wonderfully raised, and as won- 
derfully preserved; to consider attentively the 
parts designed for use, for strength, for ornament, 
that they may be enabled to instruct posterity iu 
the nature and history of this holy building, and 



VI 



PREFACE. 



Id their duty of forwarding and defending the 
same from generation to generation." — Bishop 
Home, 

" W alk about Zion^ and go round about her : 
Tell the towers thereof." 

Although this exhortation applies generally to 
the members of the Christian Church throughout 
the worlds may we not with feelings of peculiar 
satisfaction comply with it^ as members of that 
pure and reformed branch of Christ's holy Catholic 
Church, to which it is our exalted privilege to be- 
long? 

Do not the immediate circumstances of our times 
call upon us more particularly ^Ho tell the towers 
and mark the bulwarks/' re-erected by our vener- 
able Eeform^ers, in order to repel from our spiritual 
Zion the soul destroying corruptions of the Apostate 
Church of Rome? 

Let us consider the Church of England during 
the earlier and later periods of her history; and 
let us mark the nature and history of those bulwarks 
and defences which have been erected within the 
walls. 

The history of the early British Church supplies 
us with abundant evidence, that when the Church 
of Christ w^as first planted in this island, the towers 
and bulwarks to defend our Zion from corrup- 



PREFACE. 



VII 



tion were erected firm and strong ; and that those 
fortifications and defences were kept in good repair 
and well manned^ till the emissaries of Rome at 
length undermined them with Popish corruption, 
and eventually fastened the iron yoke of popish 
slavery upon the necks of our citizens. 

That those towers and bulwarks w^ere well man- 
ned long before Popery was known in this country, 
may be concluded fi'om the constancy with which 
St. Alban, the first British Martyr sufi'ered for the 
truth's sake ; and that they were kept in good re- 
pair by the early British Christians will appear 
from the zeal with which, in the fourth Century, 
they rejected the Pelagian heresy, and sought the 
assistance of two Gallic Bishops to refute it. 

The firmness with which Dinothus, abbot of Ban- 
gor, at the beginning of the 7th century, refused to 
acknowledge the usurped supremacy of the Pope, 
and asserted the allegiance due from all British 
Christians to the British Archbishop in opposi- 
tion to the claims of Augustine the Roman monk, 
who, at the instigation of Pope Gregory the Great 
sought to fasten the chains of papal tyranny on 
the British Christians — is another memorable in- 
stance of the fidelity with which the towers of 
the ancient British Church were defended against 
Romish usurpation and corruption. 



VIII 



PREFACE. 



Dinothus abbot of Bangor^ was a true Protes- 
tant (though the term Protestant was unknown for 
many centmies after his death ;) inasmuch as he en- 
tered a firm and vl^^ protest against one of the very 
worst corruptions of Popery (because it is that 
corruption which ^ if admitted, ^V^s^^re5 the introduc- 
tion of all other popish corruptions), namely, the 
usurped supremacy of the Bishop of Rome. 

This celebrated reply of the abbot of Bangor 
will be found in pages 223 and 224 of the present 
work. 4 

As time rolled on, the towers which constituted 
the defence of our spiritual Zion against the cor- 
ruptions of popery were gradually undermined by 
the papists, and that tower which, during many 
centuries, had nobly resisted the the usui^ed claims 
of authority made by the popes, at length, at the 
Norman conquest, w^as eifectually undermined, and 
shortly afterwards fell into complete ruin: Then 
the papists entered the Zion of the English Church, 
end the papal supremacy being no longer protested 
against^ but admitted, the emissaries of Rome found 
no difficulty in destroying those other bulwarks 
of the British Church, which had defended the 
citizens from the other corruptions of Popery, nor 
was there greater difficulty in fastening the iron 
yoke of popery upon the necks of the wretched 
citizens themselves. 



PHEFACE, 



IX 



The towers and bulwarks of the Zion of the 
English Church continued to be in miserable ruin, 
and the citizens of that once fair city to be the most 
degraded slaves of popery^ from the Norman con- 
quest to the Blessed Reformation, and it was the 
happy privilege of our venerable Reformers to be 
the instruments in the hand of God in not only 
breaking off the iron yoke of Rome from the necks 
of the poor papally enslamd English people ; but 
also in rebuilding those noble fortresses and towers, 
which had once effectually defended the citizens of 
the Zion of the English Church against papal ag- 
gression and papal supremacy. 

The history then of these towers and bulwarks 
— of their erection at first and especially of their 
re-erection by our venerable Reformers, after they 
had been in ruin for centuries, is well deserving of 
our attentive study at all times ; but in the days 
in which our lot is cast, when the most persevering 
and untiring efforts are made again to destroy those 
towers, which were re- erected at the cost of the life's 
blood of our venerable Reformers, and again to im- 
pose the iron yoke of Popish slavery on the necks 
of the English people; it becomes an imperative 
duty of every true lover of pure Gospel truth in 
England to ponder over and over again the event- 
ful history of the rebuilding of those towers and 



X 



PREFACE. 



bulwarks of defence against Popery^ and whilst we 
thus consider the history of those spiritual bulwarks, 
we should never neglect at the same time to mark 
well the nature and use of those towers of Defence ; 
to ponder with the view of properly valuing^ the 
bulwarks which we possess in the Reformed Church 
of England^ against papal aggression and papal 
menial Slaverij^ and to look well to it^ that we not 
only keep our defences in good repaii'^ but also that 
we keep them manned by a faithful and true; and 
not by q treaeherous garrison. 

And here we have arrived at a pointy in which 
the object of the present work rises into full \dew^ 
and therefore may at once be pointed out to the 
Reader. 

The object of this work is to take the reader by 
the hand^ as it were^ and to walk with him round the 
walls of our spiritual Zion. To point out to him the 
elaborate towers re-erected by our venerable Refor- 
mers, and cemented by their blood for the effectual 
repulsion of papal error in all if s forms; and to 
impress upon the mind of the reader the importance 
of setting a proper value upon the impregnable de- 
fence, which the Church of England, under God^ 
affords him against popery ; and also the importance 
of keeping those bulwarks hi repair, and manned 
by good men and true. 



PREFACE. 



XI 



The necessity of doing this is more especially- 
pressed upon all lovers of pure Christianity by re- 
cent events^ and the following words of Bishop 
Butler in a sermon preached by him before the 
House of Lords a century ago, will convince us of 
the vast importance of constantly walking round 
our towers, and marking well our bulwarks. 

"It is to be remarked, further, that the value of 
every particular reHgious estabhshment is not to be 
estimated merely by what it is in itself, but also 
by what it is in comparison with those of other 
nations, a comparison which will sufficiently teach 
us not to expect perfection in human things. And 
what is still more material^ the value of our oton 
ought to he very much heightened in our esteem, hy 
considering what it is a. security from; I mean 
that great corruption of Christianity, popery, tohich 
is ever hard at work to bring us again under ifs 
yoke,^^ 

Let the following words of the same great master 
of our Israel — one of the most profound thinkers 
and reasoners that this or any other country has 
ever produced — be pondered and well-weighed, and 
the exceeding great importance of that tower by 
which the Beformed Church of England repels the 
corrupt dogma of Papal supremacy, will become ap- 
parent. 



XII 



PEEFACE. 



When it is considered that the following: sen- 
tence is the language of a man not accustomed to 
employ idle declamation^ or rhetorical expressions 
of any kind; but of a man who thought so deeply 
that not only every sentence, but even every word 
seems to have been carefully and anxiously weighed 
by him before it was uttered, his judgment on this 
subject should be the more attentively regarded. 

The passage occurs in the aforesaid Sermon 
before the House of Lords, preached by Bishop 
Butler in Westminster Abbey, June 11 th, 1747. 

'^Whoever will consider the popish clai s 
to dispose of the whole earth as of divine 
right ; to dispense with the most sacred en- 
gagements; the claims to supreme absolute 
authority in religion ; in short the general 
claims which the Canonists express by the 
words. Plenitude of power; whoever, I say^ 
will consider Popery as it is professed at Rome^ 
may see that it is manifest open usurpation of 
all human and divine authority." 



Croxton. near Thetfoi'd, 
Septemhe?^ 23rd, 1851, 



CONTENTS. 



CHAPTER. I. 
The Bible in the English Tongue 1 

CHAPTER. II. 

Common Prayer in the EngUsh Tongue 64 

CHAPTER. III. 
The Rule of Faith 84 

CHAPTER. IV. 
Christ the only Sacrifice 124 

CHAPTER V. 
The Pajial Supremacy 201 

CHAPTER VI. 
The Conclusion 243 



INDEX. 



Atonement of Oiirist, necessity of .^24 — 131 

Agatlio, Pope 230 

Bible open, blessed effects of 26 — 32 

costly price of 33 

Blood of the martyrs tlie seed of the Gospel 60 

British Church independent of Home 214 — 227 

Bangor, Abbot of 223—224 

Butler, Bp. on religious persecution 264, 265 

Butler, Bp. on British freedom 271 

Cowper 10 11 12 

Coin, the spiritual 25. 26 

Council A, ii good if composed of good men 91, 92 

Council, General, is not infallible > 104 

Chahners, Dr. on Christian Unity 122, 123 

Christ, and not St. Peter is the rock on which the Church 

is lJuilt 204—209 

Dionysius on unwritten verities 89, 90 

Disunion, alleged, of Protestants 114—117 

Emblem supplied by darkened popish Churches 6 

Error, fixedness of 103 

Error by which Dissenters liinder unity 121, 122 

Fountain of truth 20, 21 

Falsehood of papists 53, 54 

Galileo 3 

Guide, unerring, assumed need of 98, 99, 100 

Brookes on 100 

Chaplains ofK. James XL on 100 

Giffard's Dr. assertion that oral tradition is more certain 

than Scripture 110, 111 

Husbandry, the Christian 16 — 20 

Household, the Chrstian 21, 22 

Hales', blood of 168—171 

Henry VIL K. and cupbearer 143 

Inspiration of the Scriptures viynually denied by the Papists 5 

Instruction of an open Eible 8, 9, 10 

Indulgencies and pardons 153 — 160 

Images, worship of 172 — 176 

Jom-ney, the Christian 23 — 25 



Justification by Christ's merits applied by faith and not by 



i:;dex. xv 

human merit, ... . 135, 152 

Latimer, Bp. Martyrdom of 33 — 44 

Presentiment of his martyrdom 61 

Light of God's word 62, 63 

MaHyrdomtlie greatest promotion , 61 

?-Ielancthon condemned hy Latimer when a papist 89 

Jain-stem, Lifm'cate, ;^".oxjish dogma of the ^^lass 133 

- lass, the, tried by the X. T. hy the IMartyrs in the Tower 

of London 186 190 

lass, the, Abp. Cranmer on 191, 192 

Bp. Latimer on 193—198 

Bp. Hidley on 193 

Church of England on 199,200 

Nature, hook of 1, 2, 3 

Oxford, Articles 1st, and 2nd 182 

Oxford, Articles the 3rd 191 

Popery essentially opposed to the religion and spirit of 

Chribt 55—58 

Prayer, necessity of 64 — 69 

Prayer in a tongue not understood by the people is (1) op- 



posed to Scripture 70, 71 ; (2) contrary to the custom 
of the Primitive Chm'ch, 72 ; (3) is void of devotion, 
73—77 ; (4) is unedifying and uninstructive 77 — 81 ; 
(5) conveys no warning to the sinner 81 ; (6) yields no 
comfort to the aflflicted 81, 82 ; (7) does not promote 
the Communion of Saints 82, S3. 
I'arallel between the unreformed Chm'ch of England and 



the Jewish Church in our Saviour's time 86 — 88 

Popish rule of faith teaches not faith in God but faith in 

man 96, 97 

Papists divided in opiriion as to the particular authority 

in their Church possessing infallibility 104 

Pope, the, not infLillible 105—108 

Purgatory and the 3fass 160—166 

Pilga'images and Relics 166 — 172 

Protestantism of the Church of England not a mere ne- 
gation of error .243—246 

Revelation, Book of • 1, 2, 3 

Ridley, Bp. martyrdom of . . r , . 33 — 44 

Reason, powers of, not abrogated by God 93, 94 



XVI 



INDEX. 



Reason dethroned and suppressed by papists 94, 95 

Reformation, English, blessings of 237 — 242 

Reformation, English, Commercial benefits of 246 — 248 

Social 248—263 

Religious 263—265 

Political 265— 273 

Stafford, George, opposed by Latimer 85 

ScalacoBli , » 91 

Scriptm'e obscurity not removed by a study of the fathers 112,113 

Supererogation, -works of 152, 153, 160 

Saints, invocation of . . 176—179 

Superstitious practices 179—181 

Supremacy, papal, unsupported by Scriptm'e 209 — 214 

Supremacy, papal, more nominal than realin England prior 

to the Norman conquest 231, 232 

Supremacy, papal, firmly resisted by Bishop Ridley. . 233 — 237 

Treasure, the Heavenly 22, 23 

Treachery of the papists 47, 48 

Tradition, oral, not an infallible interpreter of Scriptm'e. . . . 109 

Tradition placed above Scripture by the papists ........ 109 

Tradition 7iever appealed to by our Blessed Saviom', who al- 
ways referred to Scripture Ill 

Transubstantiation Bp. Latimer on 183, 184 

— — Church of England on 184, 185 

Theodore, Abp 228, 229 

Tenterton steeple and Goodwin sands 268 

Uzzah . . • • " . . . 5 

Unfairness of papists " 48 — 52 

Uncertainty, apparent, in the meaning of Scripture is part 

of our probation lOL 102 

Union, alleged, of papists 114 

Uniformity, is not unity 115 

Unity, true 116, 117 

Warfare, the Christian 13, 14, 15 

Wine, the Celestial 26 

Wihnott on an open Bible 28 — 32 

on English martyrs 44 — 46 

Wesley, John, on Chm-ch of England 118—120 

Worcester Synod .- 222. 225 

Wilfred, Bp. .... 227—231 



CHAPTER I. 



THE BIBLE IN THE ENGLISH TONGUE. 

There are two Books which the Almighty in his 
goodness has spread out for the perusal of all his 
rational credituies, the Book of Nature, and the Book 
of Revelation. 

The study of both these books, that application of 
the mind to their perusal which will lead to the 
discovery of these laws, by which the Almighty is 
pleased to govern the creatures of his hand — is the 
inalienable birth-right of every rational being. 

Hence any system which would so fetter the 
human mind as to forbid it to peruse either of these 
books, except under restrictions and limitations 
laid down by no law of God, but by the mere ar- 
bitrary will of human tyranny, must be regarded 
as a system essentially hostile to the well-being of 

B 



THE BIBLE IN 



mankind; and as a deadly foe to that freedom of 
mind, with which the Almighty has hountifully en- 
dowed our species. 

And such a foe to mental freedom^ and to the 
well-being of mankind^ has been for ages, and still 
continues to be, the Church of Rome: Before the 
Reformation, and since the Reformation in those 
countries wh'ch did not shake off her iron yoke, she 
would not allow the Book of Nature to be studied 
except under the restrictions which she had impos- 
ed ; and as to the book of Revelation she for ages 
allowed, and still continues to allow far less free- 
dom in it's perusal. 

Her language has ever been, "Think not that 
you can be permitted to bring a free mind to the 
tracing out of the laws of God, as they are to be 
traced out in the Book of Nature and in the Book 
of Revelation; it is dangerous to attempt to peruse 
either of them without the intervention of the priest- 
hood ; you stand in need of an infallible guide ever 
at hand to direct you in the study of both these 
books, otherwise you will arrive at wrong and even 
mischievous conclusions ; and that infallible guide 
I offer to all who will acknowledge my authority 
thus to deal with the Books of God, and will sub- 
mit to my unerring decisions." 

Acting upon this principle the Church of Rome 
has for ages been accustomed to forbid the study of 



THE ENGLISH TONGUE. 



3 



the Book of Nature and the Book of Revelation^ 
except under the restrictions and Hmitations which 
she has thought fit to lay down. 

The way in which the Church of Rome was wont 
to place restrictions on the perusal of the Book of 
Nature^ and to punish persons for the discovery of 
indubitable scientific facts, if they dared to disregard 
those restrictions, is no where more conspicuous and 
remarkable than in the cruelty which she exhibited 
in immuring Galileo within the walls of the In- 
quisition for the brilliant discoveries which he made 
in Optics and Astronomy. 

And if the world has become too enlightened, 
even in Popish countries, for even the tyrannical 
Church of Rome any longer to place her ban upon 
the progress of scientific research, and if she can 
no longer bind her fetters upon the human intellect 
before she permits the Book of Nature to be studied, 
her practice is the same as of old with reference to 
the Book of Revelation, and no free perusal of that 
is permitted to her people. 

These considerations have only to be duly weighed 
in order that every impartial reader may appreciate 
the incomparable blessing which our venerable Re- 
formers were instrumental, under God, in confer- 
ring upon the people of this nation, when freedom 
of mind to peruse the Book of Nature was not only 
restored to Englishmen (by the exercise of which 



4 



THE BIBLE IN 



freedom in scientific studies England has arrived at 
her present elevated position in the scale of Science); 
but also every Englishman^ since the Blessed Ee- 
formation, has inherited as his birth-right an open 
Bible ^ to the study of vrhich he may biing a mind 
as free from all restrictions as God has permitted 
the human intellect to be. 

The Scriptures must be excluded before the fa- 
bric of popish superstition, based as it is on the 
foundation of human tradition, can be erected. 

To withhold the Scriptures from the people is a 
necessary, stroke of policy in the Church of Rome, 
because her corruptions cannot co-exist with the 
fi'ee circulation of the pure word of God. Were the 
laity of the Church of Eome permitted the free and 
unrestrained perusal of the Bible, the flagrant and 
glaring discrepancy between many of her doctrines 
which are wholly unsupported by Scripture; the 
large number of her practices which are wholly 
unsanctioned by the word of God; und the still 
larger number of her superstitions which ene posi- 
tkely condemned by Holy Writ — all these things 
would become so manifest, even to the simple and 
unlearned reader of the Bible, that a large number 
of her votaries would renounce her communion, and 
would no longer submit to the spiritual tyranny 
which she exercises over the minds and consciences 
of men. 



THE ENGLISH TONGUE. 



5 



The Romish practice of withholding the Bible 
from the people is deroo^atory to the word of God^ 
and is practically to cast the highest censure upon 
it : For to treat the word of God as if it were so 
imperfect that without the intervention of human 
aid its effects would not only not be beneficial^ but 
would even be mischievous to the souls of men — is 
not only to shew the highest disrespect to God by 
the Inspiration of whose Holy Spirit the Scriptures 
were indited^ but tirtiially to deny that inspiration 
which even the Church of Rome verlally acknow- 
ledges. 

The practice of the Church of Rome in withhold- 
ing the Bible from the people on the alleged ground 
of it's doing them hurt^ should they peruse it with- 
out the intervention of the priesthood^ is an act of 
impiety fully symbolized by the act of Uzzah^ des- 
cribed in the following words: And when they 
came to Nachon's threshing floor^ Uzzah put forth 
his hand to the ark of God and took hold of it : for 
the oxen shook it. And the anger of the Lord 
was kindled against Uzzah ; and God smote him 
there for his error ; and there he died by the ark of 
God." (2 Sam. VI. 6. 7.) 

The way in which the papists darken their 
churches, and exclude the light of the glorious sun 
in order that the glimmer of wax candles may be 
come visible at noon-day, is a true and correct em- 



6 



THE BIBLE IN 



blem of the moral darkness which they create in 
men's hearts^ when they withhold the Scriptures 
in order to make way for the less than candlelight 
of their own superstitions and traditions. 

By withholding the word of God, moreover, the 
Church of Rome deprives the people to an awful 
extent of the instruction^ comfort^ warning^ and 
encouragement, imparted by the Holy Scriptures. 

On the other hand the most beneficial effects ac- 
crue to the souls of men from the Church of Eng- 
land practice of giving them free access to the pure 
and unadulterated word of God. 

Who shall say what blessed results have followed 
and continue to follow, in a large multitude of cases, 
in consequence of the Scriptural practice of the 
Church of England in this vital particular. 

The Church of England pursues a course which 
is in direct antagonism with the practice of the 
Church of Eome on this momentous question. 

E[ow large an amount of Scripture has the Church 
of England appointed to be read in the daily ser- 
vice ! What care she has taken to provide in the 
authorized version a correct and faithful translation 
of the Bible ; the faithfulness of which is acknow- 
ledged by a large number of Protestant dissenters, 
who use it both in private and in their public ser- 
vices, and thus pay the highest possible tribute to 
its general fidelity and correctness ! 



THE ENGLISH TONGUE. 



Hence it appears that the Church of England is 
so strong a national bulwark against Popery on this 
fundamental pointy that Popery cannot otherwise 
regain its baleful ascendancy in this country than 
by completely uprooting and destroying the Church 
of England : The one system cannot be built up 
until the system which is in direct antagonism with 
it is removed out of the way. 

The beneficial results of the practice of the Church 
of England in this important particular are further 
to be seen in the effects produced by the admission 
of the pure light of God's holy word in preference 
to the less than candle-light of human tradition. 

The papist layman^ moreover^ whatever draught 
of God's word he may obtain, does not obtain it 
until after it has flowed through many impure and 
corrupted channels; whereas in the Church of 
England, which allows the free circulation of the 
Holy Scriptures, the people obtain clear and pure 
draughts of the water of Life at the Fountain Head 
of Inspiration. 

The beneficial effects of the practice of the 
Church of England in this most important matter 
are to be seen in supplying the people with the 
instruction, comfort, loaryiing, and encouragement, 
imparted by God's Holy Word, of all which 
those who are under the popish system are de- 
prived. 



8 



THE BIBLE IN 



Who shall say how many careless sinners have 
been awakened from the slumber of sin by the 
startling warnings of Scripture against impenitent 
sinners^ either heard read in our Churches^ or pe- 
rused at home ? 

Who shall say how many afflicted souls have 
been encouraged to put their whole trust and con- 
fidence in God's mercy^ by hearing read in their 
mother tongue those blessed promises of Scripture^ 
which assure the Faithful of support from God in 
their troubles ■ 

V^^ho ^liall say how many weary spirits have 
found rest^ and how many heavy-laden penitents 
have found the burden removed by those blessed 
announcements with which the Bible in their na- 
tive tongue has made them familiar ? 

The entrance of thy word giveth light/ saith the 
Psalmist^ ^ Yea^ it giveth understanding to the 
simple.' How strikingly has this scriptural state- 
ment been verified in numberless instances in the 
Church of England since the blessed Reformation. 

The blessed efiects of the pure word of God in 
conveying instruction to the ignorant in that wis- 
dom^ which renders those who receive it wise unto 
Salvation, are forcibly described in the following 
passage of Hooker. " The end of the Word of God 
is to save^ and therefore we term it " the Word of 
Life." The way for all men to be saved, is by the 



THE ENGLISH TONGUE. 



9 



knowledge of that Truth which the Word hath 
taught. And since eternal life is a thing of itself 
communicable to all^ it behoved that the word of 
God, the necessary mean thereunto, be so likewise. 
Wherefore the w^ord of Life hath been always a 
treasure, though precious, yet easy, as well to ob- 
tain, as to find; lest any man desirous of life should 
perish through the difficulty of the way. To this 
end the Word of God no otherwise serveth, than 
only in the nature of a doctrinal instrument. It 
saveth because it maketh wise unto Salvation^^^ 
Wherefore the ignorant it saveth not; they that 
live by the word must know it. And being itself 
the Instrument which God hath purposely framed, 
thereby to work the knowledge of salvation in the 
hearts of men, what cause is there wherefore it 
should not of itself be acknowledged a most apt 
and a likely mean, to leave an apprehension of 
things divine in our understanding, and in the 
mind an assent thereunto ? For touching the one, 
since God, who knoweth and discloseth best the 
rich treasures of his own wisdom, hath, by deliver- 
ing his word, made choice of the Scriptures, as the 
most effectual means whereby those treasures might 
be imparted to the world, it followeth, that to man's 
understanding the Scripture must needs be even o^ 
itself, intended as a full and perfect discovery, suf- 
ficient to imprint in us the lively character of all 



10 



THE BIBLE IN 



things necessarily to be acquired for the attainment 
of eternal liieJ^—HooJcer's Ecc, Pol. Booh V. 

The blessed effects of the free circulation of the 
Word of God in giving comfort to the afflicted may 
be illustrated by the following passage in the his- 
tory of the poet Cowper : His mind was in state 
of terrible anarchy^ and five months were passed in 
one unbroken dream of despair. By degrees^ the 
blackness of horror began to disperse^ but he still 
^ carried a sentence of irrevocable doom in his heart/ 
A visit from his brother was attended by the hap- 
piest results. ^As soon as we were left alone/ 
writes Cowper^ ^ He asked me how I found myself.' 
I answ^ered, ^As much better as despair can make 
me.' We went together into the garden. Here^ 
on my expressing a settled assurance of sudden 
judgement^ he protested to me it was all a delu- 
sion burst into tears and cried 
out — ^ If it be a delusion^ then am I the happiest 
of beings ? Something like a ray of hope was now 
shot into my heart ***** Something 
seemed to whisper to me every moment^ — Still 
there is mercy." 

The period of his recovery was now approach- 
ing, but the circumstances attending it cannot be 
told in such aff'ecting language as his own. ^ I 
flung myself into a chair near the window, and 
seeing a Bible there^ ventured once more to apply 



THE ENGLISH TONGUE. 



11 



to it for comfort and instruction. The tirst verse I 
saw was the 25th of the 3rd Chapter of the Romans : 
Whom God hath set forth to be a propitiation 
through faith in his hlood, to declare his righteous- 
ness for the remission of sins that are past, through 
the forbearance of God, ' Immediately I received 
strength to beheve^ and the full beams of the Sun 
of Righteousness shone upon me. I saw the suffi- 
ciency of the atonement he had made^ my pardon 
sealed in His bloody and all the fulness and com- 
pleteness of His justification. In a moment I be- 
lieved and received the Gospel. Whatever my 
friend^ Madan, had said to me, so long before, re- 
vived in all its clearness^^^eVA demonstration of the 
Spirit and ivith poioer. Unless the Almighty arm 
had been under me, I think I should have died 
with gratitude and joy. My eyes filled with tears, 
and my voice choked with transport; I could only 
look up to heaven in silent tears, overwhelmed with 
love and wonder.' His religious joy flowed into 
verse; the following poem he called a Specimen of 
his First Christian Thoughts. It was the earhest 
song of the harp that had hung so long upon the 
willow tree."— Willmots Lives of the Sacred Poets 
Vol IL 231—233. 

How blest thy creature is, O God^ 
When with a single eye 



12 



THE BIBLE IN 



He views the lustre of thy word^ 
The day spring from on high ! 

Through all the storms that veil the skies^ 

And frown on earthly things^ 
The Sun of Righteousness he eyes 

With healing on his wings. 

Struck by that light, the human heart, 

A barren soil no more, 
Sends the sweet smell of grace abroad. 

Where serpents lurked before ! 

The soul, a dreary province once 

Of Satans dark domain. 
Feels a new empire formed within. 

And owns a heavenly reign. 

The glorious orb, whose golden beams 

The fruitful year control, 
Since first, obedient to thy word 

He started from the goal. 

Has cheered the nations with the joys 

His orient rays impart,- 
But Jesus, 'tis thy light alone 

Can shine upon the heart. 

There is perhaps no better way of obtaining a 
clear view of the unspeakable advantage of having 



THE ENGLISH TONGUE. 



13 



the pure Word of God in the mother tongue,, then 
by comparmg the state of things before the Refor- 
mation with the Blessed change produced^ under 
God^ by our venerable Reformers, when they gave 
an open Bible to the English people. 

I. Is the Christian life compared to a loarfare^ 
and are Christians pledged at their baptism to fight 
manfully under Christ's banner, against sin, the 
w^orld, and the devil, and to continue Christ's faith- 
ful soldiers and servants unto their lives' end ! Then 
the weapon which they are to wield in all their 
conflicts with their spiritual enemy is the sword of 
the Spirit, which is the word of God: 

Now, before the Reformation, the sword of the 
Spirit was lying rusty in the scabbard, and there- 
fore totally unfit for the use of the people ; and it 
was the blessed work of our venerable Reformers 
to draw this sword of the Spmt fi*om the scabbard, 
to remove from it all the accumulated rust, with 
which during many centuries it had been progres- 
sively over rusted, and to place it bright and keen 
as in it's primitive excellence, in the hands of all 
ranks and orders of people in this land. 

That the sword of the Spirit before the Refor- 
mation was rusty in the scabbard, and was not al- 
lowed to be used by the laity, is well known. 

The following passage briefly and forcibly de- 
scribes the state of things in Bishop Latimer's time 
c 



14 



THE BIBLE IN 



The Blessed Saviour^ the Great Head of the 
Church, is supposed by the preacher to be reprov- 
ing his stewards, the ministers of that age, not only 
for the neglect of their duties, but also for many 
evil deeds done by them contrary to their duty. 

I would that christian people should hear my 
doctrine, and at their convenient leisure, read it also, 
as many as would ; your care is not, that all men 
may hear it, but all your care is, that no lay man 
do read it." Bp. Latimer'' s Convocation Sermon, 

The blessed change produced in this country by 
placing ill the hands of the English people the 
sword of the Spirit, which is the word of God, may 
be learnt from the following striking passages of 
Bp. Latimer, in which is most ably shewn the ne- 
cessity there exists for all sorts and conditions of 
men to be provided with the sword of the Spirit, 
in order that they may manfully wage the Christian 
warfare, and may successfully combat their spiritual 
adversary. 

Lo, St. Paul teacheth you battle, to take in 
your left hand the shield of faith, to defend and bear 
off the darts of the devil \ and in the other hand, 
a sword to strike with against the enemy ; for a 
good man of war may not stand against, and de- 
fend only, but also strike against the enemy. So 
St. Paul giveth us here a sword, ^Hhe word of God". 
For this sword is it that beateth the great captain 



THE ENGLISH TONGUE. 



15 



our enemy. Christ himself gave us an example to 
fight with this sword^ for He answered the devil 
with the Scripture, and said, ^It is written.' With 
this sword He drove away the devil : and so let us 
break his head with this sword, the true word of 
God, and not with any word of the Bishop of 
Rome's making, not with his old learning, nor his 
new learning, but with the pure word of God" 

^^When we are now ready and armed round about, 
so that our enemy cannot hurt us, then we must 
have a sword in our hands to fight withal, and to 
overcome our ghostly enemy. What manner of sword 
is this? Marry, it is God's word; it is a spiritual 
sword, which all people ought to have. Here ye 
hear that all men and women ought to have that 
sword, that is the word of God, wherewith they 
may fight against the devil." 

"Now I pray you, how could the lay people 
have that sword, how could they fight with the devil, 
when all things were in Latin, so that they could 
not understand it? Therefore how needful it is for 
every man to have God's word, it appeareth here, 
for only with the word of God we must fight against 
the devil, which devil intendeth daily to do us 
mischief : how could now the unlearned fight against 
him, when all things were in Latin, so that they 
might not come to the understanding of God's 
word?" 



I 

16 THE BIBLE IN 

"Therefore let us give God most hearty thanks 
that we have God's w^ord and let us thankfully use 
the same; for only with God's word shall w^e avoid 
and chase the devil^ and with nothing else. Our 
Saviour when He was tempted^ what were his wea- 
pons wherewith He fought? nothing else but God's 
word. When the devil tempted Him He ever said^ 
Scriptumest, ' It is written ' — Bp, Latimer^ s sermon 
on Bp, for 21 Sun, After Trinity, 

2. Is the christians heart compared in Scripture 
to a fiel4 ? Then the word of God is the seed^ and 
God's ministers are the husbandmen^ whose duty 
it is diligently to cultivate that fields and to sow 
that seed: But^ before the Reformation, the true 
seed of the word of God was withdrawn bythe Pa- 
pists: Many of the spiritual husbandmen did not 
use any husbandry at all, and most of those who did 
use it, employed themselves in sowing vile and per- 
nicious tare weeds instead of the pure word of God. 

This metaphor is ably worked out in the follow- 
ing passages in Bishop Latimer's sermons. 

^^As in my country in Leicestershire, the plough- 
man hath a time to setforth and to assay his plough 
and other times for other necessary works to be 
done. And then they also may be likened together 
for the diversity of works, and variety of offices 
that they have to do. For as the ploughman first 
setteth forth his plough, and then tilleth his land^. 



THE ENGLISH TONGUE. 



17 



and breaketh it in fiuTOws^ and sometime ridgeth 
it up again ; and at another time harroweth it and 
clotteth it, and sometime dungeth it and hedgeth 
it, and weedeth it, puTgeth and maketh it clean : 
So the prelate, the preacher, hath many diverse 
offices to do. 

"He hath first a busy work to bring his parish- 
ioners to a right of faith, as Paul calleth it ; and 
not a swerving faith, but to a faith, that em- 
braceth Christ, and trusteth to his merits ; a lively 
faith, a justifying faith; a faith that maketh a man 
righteous, without respect of works; as ye have 
it very well declared and set forth in the homily. 
He hath then a busy work, I say, to bring his 
flock to a right faith, and then to confirm them in 
the same faith. Now casting them down with the 
law, and with the threatenings of God for sin ; now 
ridging them up again with the Gospel, and with 
the promises of God's favour. 

"Now weeding them, by telling them their faults, 
and by making them supple hearted, and making 
them to have hearts of flesh ; that is, soft hearts, 
and apt for doctrine to enter in. Now teaching them 
to know God rightly, and to know their duty to 
God and their neighbours. Now exhorting when 
they know their duty, that they do it, and be deli- 
gent in it ; so that they have a continual work to 
do. Great is their business, and therefore great 
should be their hire." 



18 



THE B1BT.E IN 



^^By the lording and loitering, preaching and 
ploughing is clean gone. And thus if the plough- 
men of the country were as negligent in their office 
as prelates be, we should not long live, for lack of 
sustenance. And as it is necessary for to have this 
ploughing for the sustentation of the body, so must 
we have also the other for the satisfaction of the 
soul, or else we cannot live long ghostly. For as 
the body wasteth and consumeth away for lack of 
bodily meat, so doth the soul pine away for default 
of ghostly meat." 

And now I would ask a strange question ; who 
is the most diligent bishop and prelate in all Eng- 
1 and, that passeth all the rest in doing his office ? 
I can tell, for I know who it is; I know him well. 
But now I think I see you listening and hearken- 
ing that I should name him. There is one that pas- 
seth all the other, and is the most diligent prelate 
and preacher in all England. And will ye know 
who it is ? I will tell you: it is the devil. He is 
the most diligent preacher of all other; he is never 
out of his diocess; he is never from his cure; ye 
shall never find him unoccupied ; he is ever in his 
parish ; he keepeth residence at all times ; ye shall 
never find him out of the way, call for him when 
you will he is ever at home ; the diligentest preach 
er in all this realm ; he is ever at his plough ; no 
lording nor loitering can hinder him ; he is ever ap- 



THE EXGLTSH TOXGUE. 



19 



plying his business^ ye shall never find him idle I 
warrant you. And his office is to hinder religion^ 
to maintain superstition^ to set up idolatry, to 
teach all kind of popery.'' 

Oh that our prelates would be as diligent to 
sow the corn of good doctrine^ as satan to sow 
cockle and darnel ! And this is the devilish plough- 
ing^ the which worketh to have things in Latin^ 
and letteth the fruitful edification. But here some 
man will say to me^ what^ Sir^ are ye so privy of 
the devil's council that ye know all this to be true ? 
Truly I know him too well^ and have obeyed him a 
little too much in condescending to some follies ; 
and I know him as other men do, yea that he is 
ever occupied, and ever busy in following his 
plough. I know by St. Peter, which saith of him, 
Sicut leo rugiens circuit quoerens quern decoret, 
^ He goeth about hke a roaring lion, seeking whom 
he may devour.' I would have this text well view- 
ed and examined, every word of it : ^ Circuit^ he 
goeth about in every corner of his diocess; he 
goeth on visitation daily, he leaveth no part of 
his cure unvisited: he walketh round fi'om place 
to place, and ceaseth not. Sicut leo, ' as a lion,' 
that is, strongly, boldly, and proudly; stately and 
fiercely, with haughty looks, with his proud coun- 
tenance, with his stately braggings. Itugie7is, 
^roaring,' for he letteth not slip any occasion to 



^0 



THE BIBLE IN 



Speak or to roar out when he seeth his time. 
Qu(jere7is, he goeth about seeking^ and not sleeping^ 
as our bishops do; but he seeketh diligently, he 
searcheth diligently all corners, whereas he may 
have his prey. He roveth abroad in every place in 
his diocess; he standeth not still, he is never at 
rest, but ever in hand with his plough, that it may 
go forward. But there^never was such a preacher 
in England as he is. Who is able to tell his dili- 
gent preaching, which every day, and every hour^ 
laboureth to sow cockle and darnel, that he may 
bring out of form, and out of estimation and re- 
nown, the institution of the Lord's supper and 
Christ's cross V—Bp. Latimer'^ s sermon on the 
plough. 

3. Is the word of God compared in Holy Scrip„ 
ture to pure water ? Then before the Reformation, 
the Fountain was well nigh closed up by the Pa- 
pists, and what little of that divine water was al- 
lowed to flow to the people, flowed through so 
many corrupt and impure channels that it became 
turbid before it reached them. It was the blessed 
work of our venerable Eeformers to open that 
Fountain, and to cleanse the impure channels, so 
that the people might take deep and wholesome 
draughts of spiritual benediction and grace, and 
might partake of the water of life freely, 

" Because the word of God is the Instrument 



THE ENGLISH TONGUE. 



and Fountain of all good things ; we pray God for 
a continuance of his word." — Bp. Latimer's third 
sermon upon the Lord's prayer. 

4. Are Christian people compared in Holy Scrip- 
ture to an household ? Then God's ministers are 
the stewards appointed to provide each with his 
portion of menc in due season, that is^ faithfully to 
preach God's Holy word and rightly and duly to 
administer his holy Sacraments: But^ before the 
Reformation^ the stewards were employed in feed- 
ing men with the deleterious and unwholesome 
garbage of human tradition instead of the whole- 
some food of the word of life. In the first of the 
two following passages the Lord Jesus Christ is 
supposed by the preacher to be reproving his stew- 
ards for their evil practices. 

All good men in all places complain of you, 
accuse your avarice^, your exactions^ your tyranny. 
They have required in you a long season^ and yet 
require, diligence and sincerity, I commanded you 
that with all industry and labour^ ye should feed 
my sheep : ye earnestly feed yourselves from day to 
day^ wallowing in delights and idleness. I com- 
manded you to teach my commandments^ and not 
your fancies ; and that ye should seek my glory and 
my vantage: you teach your own traditions, and 
seek your own glory and profit."— ^j^. Latimer's 
Convocation Sermon, 



22 



THE BIBLE IN 



Great is their business^ and therefore great 
should be their hire. They have great labours^ and 
therefore they ought to have good livings^ that they 
may commodiously feed their flock ; for the prea- 
ching of the word of God unto the people is called 
meat: Scripture calleth it meat: not strawberries, 
that come but once a year, and tarry not long, but 
are soon gone : but it is meat, it is no dainties. 
The people must have meat that must be familiar, 
and continual, and daily given unto them to feed 
upon. Many make a strawbeiTy of it, ministering 
it but orice a year ; but such do not the office of 
good prelates. For Christ saith, Quis putas est 
servus prudens et Jidelis ! qui dat cibum in tem- 
pore, — *Who think you is a wise and faithful ser- 
vant? He that giveth meat in due time." — Bp, 
Latimer s sermon on the plough, 

5, Is divine wisdom compared in Holy Scripture 
to an inestimable treasure? Then inasmuch as 
the pure word of God contains the wisdom which 
maketh wise unto Salvation, (the highest of all 
wisdom,) the Bible is the greatest of all treasures : 
But, before the Reformation, the Papists had bu- 
ried this treasure under so large an heap of rubbish, 
that few could find it ; and ( to speak figuratively,) 
by forbidding men to seek this treasure by day-light 
and by compelling them to search for it by the 
light of wax candles, they effectually succeeded in 



THE ENGLISH TONGUE. 



23 



persuading the deceived and deluded people, that 
the base tinsel of their gaudy trampery^ was the 
pure gold of Inspiration, and that their mock pearls 
and their counterfeit gems were the inestimable 
pearls of God's Holy word . 

6. Is the Christian life compared in Holy Scrip- 
ture to a journey ? Then Christians are the tra- 
vellers, and God's Holy word is a light unto their 
feet and a lamp unto their paths, by whose guid- 
ance, if they follow it, they will attain at length, 
through the merits of Christ, to eternal happiness 
in Heaven: But, before the Reformation, the Pa- 
pists had entirely enclosed with a dark enclosure 
the road, which they persuaded the deluded people 
was the direct road to Heaven, (when in truth it 
was the high road to eternal perdition), and, by 
weaving dark curtains to obscure the sun-beams, 
they effectually succeeded in excluding the Ught of 
God's word, and so created a darkness which caused 
the poor travellers, who thought they were journey- 
ing Heavenwards, to stumble at noon-day as in the 
night. 

The darkness created by the Popish enclosure of 
the path of Christian travellers, was only relieved 
by the faint glimmer of wax candles at intervals, 
which served to make darkness visible, and to set 
off the gaudy trumpery of their superstitions, 
which could not bear the light of the sun; and the 



24 



thp: bible IX 



whole care of the priesthood was to prevent the 
people from breaking through that dark enclosure^ 
and emerging into the glorious sun-light of God's 
Holy word: 

If at any point of the journey the dark curtains 
were not sufficiently secured, and an aperture was 
left through which the glorious sun-light of Scrip- 
ture found it's way, then, if such bright beams 
should create a longing in the breast of any travel- 
ler to break through the dark enclosure, and to pur- 
sue his journey for the future in the " broad-eyed, 
open day " of God's word, the first care of the 
priests was to induce him to go on again in the 
darkness to which he had been accustomed ; and, 
failing to persuade him to do that, he was subjected 
to imprisonment and torture, and at length if he 
refused to recant, his life was taken from him. 

The children of this world be like crafty hun- 
ters, they be misnamed children of light, forasmuch 
as they so hate light, and so study to do the works 
of darkness. It is no marvel, that they go about 
to keep others in darkness, seeing they be in dark- 
ness, from top to toe overwhelmed with darkness, 
darker then is the darkness of hell. Wherefore it 
is well done in all orders of men, but in especial 
in the order of prelates, to put a difference between 
children of light, and children of the world, because 
great deceit ariseth in taking the one for the other. 



THE ENGLISH TONGUE. 



25 



Oreat imposture cometli, when they that the com'^ 
mon people take for the lights go about to take the 
sun and the Hght out of the world." — Bj), Latimer's 
Cofitocation Sermon. 

"He (i. e, Satan) is ready as can be wished for 
to set forth his plough; to devise as many ways as 
can be to deface and obscure God^s glory. Where 
the devil is resident, and hath his plough goings 
the7'e avjay tcith hooks and up with candles ; away 
with bihhs and up with heads ; away vnth the light 
of the gospel^ and up icith the light of candles y yea 
at noon-daysT — Bp. Latimer's sermon on the 
plough. 

7. May the word of God be fitly compared to 
coin of sterling value, and stamped with the stamp 
of the King of Kings to assure it's genuineness the 
metal being of the finest gold? Then, before the 
Reformation, the true coin was withdrawn by the 
Papists, and instead thereof they circulated among 
the people a spurious imitation, the metal of which 
was of the basest and most worthless description. 

Ponder and examine this w^ell, whether our 
bishops and abbots, prelates and curates, have been 
hitherto faithful stewards or no ? Ponder^ whether 
yet many of them be as they should be or no? Go 
ye to, tell me now as your conscience leadeth you> 
(I will let pass to speak of many other) was there 
not some, that despising the money of the Lor^. 



THE BIBLE m 



as copper and not current^ either coined new them- 
selves^ or else uttered abroad newly coined of other, 
some time either adulterating the word of God^ or 
else mingling it (as taverners do^ which brew and 
utter the evil and good both in a pot) sometime in 
the stead of God's word^ blowing out the dreams 
of men/' — JBp, Latimer^ s convocation sermon. 

8. May th^ word of God be fitly compared to 
a pure and generous wine, such as that T)ure blood 
of the grape which is said in Scripture to make glad 
the heart of man? Then, before the Reformation, 
the papists had wholly withdrawn this generous 
wine from the people, and were giving them instead 
a deleterious compound — filthy concoction — a 
drink so highly adulterated with hurtful and un- 
wholesome ingredients, as to be in the greatest de- 
gree pernicious and injurious to the souls of men. 

The Blessed effects of an open Bible, and the 
happy uses to which it may be applied, are forci- 
bly described in the following passages. 
^^Remember that the world, and all that is in it is 
mere vanity, and shall have an end. Thou, I say, 
that thus abusest the gift of God's Holy word, and 
the graciousness of the king's majesty, which hath 
licensed thee to read the same for the comfort of 
thine own soul , for the instruction of thy family, for 
the education of thy cliildren, and edifying of thy 
neighbours J XhovL that art so gorgeously apparelled. 



THE ENGLISH TONGUE. 2T 

and feedest thy corruptible carcase so daintily ; thou: 
that purchasest so fast to the utter undoing of the 
poor, consider whereof thou earnest, and whereunto 
thou shalt return." — Bj:), Latimer. 

^^Then our principal study shall be to hear God's^ 
word, and when we have heard it, we shall believe 
it, and follow it, every man in his vocation. 

Then servants shall yield their obedience to 
their masters, as God requireth of them. Then 
the parents shall bring up their children in the 
fear of God; then the children shall be obedient 
to their parents; then subjects shall be obedient 
to their king and prince, and all his officers under 
him. So go throughout all estates, every one shall 
live uprightly in his calling." — Bp, Latimer^ s third 
sermon on the Lord's Prayer. 

"But there is another consideration of God's holy 
will; and in that consideration, we and all faithful 
Christians desire that it may be done : and so con-^ 
sidered it is called a revealed, a manifest, and de- 
clared will ; and it is opened unto us in the Bible, 
in the New and Old Testament: there God hath 
revealed a certain will; therefore we pray that it 
may be done, and fulfilled of us. This will was 
opened by Moses and the holy prophets, and after- 
ward by our Saviour himself and his apostles, which 
he left behind him to that end, that they should in- 
struct the world and teach them his will: whick 



m 



THE BIBLE IN 



apostles have done according to their master^s com- 
mandment^ for they not only spake it^ but also wrote 
it to that end that it should remain to the world's end. 
And truly we are much hound to God, that He hath 
$et out this his will in our natural mother tongue, in 
English, I say, so that now you may not only hear it, 
hut also read it yourselves ; which is a great comfort 
to every Christian heart. For now you can no more 
he deceived, as you have heen in times past, when 
we did hear you in hand that popery was the word 
of God ; which falshood we could, not have hr ought 
to pass, if the word of God, the Bihle, had hee7i 
abroad in the common tongue. For then you might 
have perceived yourselves our falshood and hlind- 
ness. This Ispeah to the end, to move you to thank-- 
fulness towards him, which so lovingly provideth all 
things necessary to our salvationP- — Bp. Latimer's 
Fourth Sermon on the Lord's Prayer. 

"Cranmer's distribution of the Bible through the 
parochial churches of England, wasthemost glorious 
action of his life. Till he chained that holy Book 
to every church desk, a few passages of Scripture 
inscribed on the walls were the only consola- 
tions of the humble Christian. Of the deep foun- 
tains of hope and peace he could not drink ; into 
the Bethesda of healing waters he could not descend. 
In popish ministrations the features of Religion had 
beeu only seen in a, glass darkly. The hermit Rolle» 



THE EXGLTSH TONGUE. 



2& 



ill the latter part of the fourteenth century, had in 
his translations from Scripture, uttered some faint 
whispers of truth; but WicklifF was the earhest 
publisher of the Bible. The diffusion, however,, 
was slow and difficult. A copy of the New Testa- 
ment in that version is supposed to have been worth 
thirty pounds. Tindal first printed any portion of 
the Bible in English, and Coverdale, in 1535, pro- 
duced our first Bible.'' 

^^The revival of learning in Europe has long been 
the favourite theme of poetic embellishment. The 
awakening of intellectual Beauty, after so protrac- 
ted a night of sleep, inflamed every thoughtful im- 
agination. The antique mythology revived in all 
it's charm of colour and of grace, and the common 
air seemed to be sweetened by violets from Colonos. 
But no scholar ever hunor over the tale of Viro^il 
with so much rapture and wonder, as the unfolded 
historv of Divine Truth awoke in the English villa- 
ger. The garden of primitive happiness and in- 
nocence which it displayed; the miraculous gui- 
dance of the chosen people through the wilderness ; 
the fertility of the promised land ; the terrible judg- 
ments of Jehovah; the overthrow of magnificent, 
cities and splendid monarchies ; the garments rolled 
in blood amid the tumult of the battle ; the pictures 
of patriarchal life so simple, yet so touching ; the 
tent of the wandering shepherd, the purple skies of 



THE BIBLE IN 



Arabia, the toiling train of camels ; the dark cedar- 
and all the rich solemnity of an Eastern landscape — 
these objects were alone sufficient to draw children 
from their play and old men from the chimney cor-^ 
ner* " Fancy, in her most luxurious dreams, had 
never related legends so vivid or affecting as these 
records of the inspired men of old, who now, for the 
first time after the slumber of centuries, seemed ta 
lift up their voices in our hamlets." 

"These were the external sentiments of astonish- 
ment an^i delight. But holier thoughts were also 
there. In these ponderous volumes the rejoicing 
Christian beheld, in broad and distinct Characters, 
his own birth-right. The Bible no longer conceal- 
ed beneath the fantastic coverings of fiction address- 
ed him with a living energy — the mystery of God- 
liness appeared in all it's grandeur. The awful 
yet comfortable doctrines of the Gospel, spoke to 
his soul in calm accents of dignity and power. 
Led by the star of prophecy, he prostrated himself 
before the feet of a glorified Redeemer. The his- 
tory of His love, of His death, of His resurrection, 
w^as there unrolled without the false commentary 
of the Scribes. Truth shone without dee^ption. 
Faith in Christ, imitation of Him, devotion to Him, 
sanctification by Him, affliction for Him, were seen 
tp be the great pillars of the Christian's hope»_ 

* Sir Philip Sidney. 



rHE EXULISH TONGUE. 



finmortality^ brought to light in that Gospel^ press- 
ed upon every heart. The present condition of men 
began to be compared with their future^- — what 
they were^ with what they would be. Grief found 
sunshine in the contemplation. The weary hus- 
bandman, whose lines had fallen in desert places^ 
was cheered by the coming harvest home. The 
widow heard of One who would cause her little 
cruse of oil never to fail— the orphan of One who 
will hereafter wipe away tears from all faces." 

We may form some faint conception how such 
a treasure would be regarded; how each one would 
hasten to buy, or to visit at least, the field that con- 
tained so costly a pearl. The imagination* has pic- 
tured to itself the thrill of holy gladness and affec- 
tion, with wdiich an Epistle of St. Paul or St. Peter 
was welcomed by the persecuted believers of Ephe- 
sus, or the weeping strangers of Bythynia ; it has 
recalled the eaoer crowdinor round to receive the 
blessed salutation, to listen to the encouragement 
of the Saints — to hang upon the narrative of perils 
by land, and by water, and among false brethren, 
or to gaze upon the beloved handwriting of the 
Apostles. Visions like these have arisen to Christ- 
ian meditation. The feelinsfs of the Encj^lish vil- 
lager were less pure and ardent, because more dead- 



* C. J. ^ aughan= 



32 



THE BIBLE IN 



ened by ignorance and false teaching. He had 
rarely if ever heard that unadulterated Word which 
blessed the converts whom the brethren of Csesar's 
household saluted. But even in his bosom. sensa= 
tions^ hitherto unknown^ would arise; sensations of as- 
tonishment, fear, and hope. We can see him leav- 
ing his plough in the furrovv after the burden of 
the day was over, and hastening to turn with rev- 
erent finger the leaves of the sacred volume. For- 
tunately we are not left to indulge our fancy alone 
in pleasipg reflections: these feelings did exist, and 
this enthusiasm was kindled. 

They who could, purchased it, and those who 
who could not, crowded to read it, or to hear it read 
in churches, where it was common to see little as- 
semblies of mechanics meeting together for that 
purpose after the labour of the day. Many even 
learned to read in their old age, that they m^ight 
have the pleasure of instructing themselves from 
the Scriptures. Fox mentions two apprentices who 
joined each his little stock and bought a Bible, 
which at every interval of leisure they read, but 
being afraid of their master who was a zealous pa- 
pist they kept it under the straw of their bed. 
This is indeed a picture of Christian life full of 
beauty and interest." — Wilhiiotfs Pictures of 
Christian life. pp. 38—42. 



THE ENGLISH TONGUE. 



3:3 



It will not be unprofitable often to ponder and 
reflect upon the costly price at which an open Bi- 
ble^ translated into the mother tongue^, was purcha- 
sed for Englishmen; since the reflection ought to 
lead us to set a very high value upon the blessing, 
and to prize it as a most excellent gift. 

The history of the tortures^ agonies^ and death^. 
inflicted by the papists^ during Mary's reign^ upon 
the Holy Martyrs who sealed the truth with their 
blood, aflbrds abundant evidence of the fearful 
price at which an open Bible was purchased for the 
English people : The narrative given by Fox, the 
venerable martyrologist, of the martyrdom of those 
two famous champions of God's word, Bishop La- 
timer and Bishop Ridley, is inserted here, not only 
to stir up our gratitude to God for having given 
them grace and strength to continue faithful unto 
death; but also to teach us to set a very high value 
upon an open Bible, which was procured for the 
people of this nation at the sacrifice of the lives of 
those and of many other holy men, who died for 
the truth of God's Holy word. 

" Upon the north side of the town, in the ditch 
over against Balliol College, the place of execution 
was appointed; and for fear of any tumult that 
might arise to prevent the burning of them, the 
lord Williams was commanded by the Queen's let- 
ters, and the householders of the city to be there 



34 



THE BIBLE m 



assistant^ sufficiently appointed^ and when everjr 
thing was in readiness^ the prisoners were brought 
forth by the mayor and bailiffs. Master Ridley 
had a fair black gown furred^ and faced with foines,. 
such as he was wont to wear being bishop, and a 
tippet of velvet fui'red likewise about his neck, a 
velvet night cap upon his head, and a corner cap 
upon the same, going in a pair of slippers to the 
stake between the mayor and aldermen." 

^' After him came Master Latimer in a poor Bris- 
tol frieze frock all worn, with his buttoned cap, and 
a kerchief on his head, all ready for the fire, a new 
long shroud hanging over his hose down to the 
feet ; which, at first sight stirred men's hearts tO: 
rue upon them, beholding on the one side, the ho- 
nour they some time had: on the other the ca- 
lamity whereunto they were fallen." 

Master Doctor Ridley as he passed towards 
Bocardo, looked up where Master Cranmer did lie, 
hoping belike to have seen him at the glass window, 
and to have spoken unto him." But then Mas- 
ter Cranmer was busy with friar Soto and his fel- 
lows disputing together, so that he could not see 
him through that occasion. Then Master Ridley 
looking back espied Master Latimer coming after: 
unto whom he said, ' Oh be ye there.' ' Yea,' 
said Master Latimer, ^ have after as fast as I can. 
follow.' So he following a pretty way off, at length. 



THE ENGLISH TONGtJE. 



3§ 



they came both to the stake^ the one after the other : 
where Doctor Ridley first entering the place, mar- 
vellous earnestly holding up both his hands, looked 
towards heaven; then shortly after espying Master 
Latimer with a wondrous cheerful look, ran to him, 
embraced and kissed him, and as they that stood 
near reported, comforted him, saying, ' Be of good 
heart, brother, for God will either assuage the fury 
of the flame, or else strengthen us to abide it." 

With that he went to the stake, kneeled down by 
it, kissed it, and most effectuously prayed ; and be- 
hind him Master Latimer kneeled, as fervently cal* 
ling upon God as he. After they arose, the one 
talked with the other a little while, till they which 
were appointed to see the execution removed them- 
selves out of the sun." " Then Doctor Smith, of 
whose recantation an account has already been 
given, began his sermon to them, upon this text of 
St. Paul, in the 13th Chapter of the first Epistle 
to the Corinthians, Si corpus meum tradam igni, 
charitatem autem non habeam^ nihil inde utilitatis 
<^apio^ that is, ^ If I yield my body to the fire, to 
be burned, and have not charity, I shall gain no- 
thing thereby.' Wherein he alleged that the good- 
ness of the cause and not the order of death, mak* 
eth the holiness of the person : which he confirmed 
by the examples of J udas, and of a woman in Ox- 
ford that of late hanged herself, for that they and 



36 



raE BIBLE IN 



such like as he recited^ might then he adjudged 
righteous which respectively sundered their lives 
from their bodies^ as he feared that those men that 
stood before him w^ould do. But he cried still to 
the people to beware of them, for they were here- 
tics, and died out of the Church. And on the 
other side he declared their diversities in opinions, 
as Lutherans, Oecolampadians, Zuinglians,of which 
sect they were, he said, and that was the worst: 
hut the old church of Christ and the Catholic 
faith believed far otherwise. At which place 
they lifted up both their hands and eyes to heaven, 
as it were calling to God to witness of the truth. 
The which countenance they made in many other 
places of the Sermon, when as they thought he 
^pake amiss. He ended with a very short exhorta- 
tion to them, to recant and come home again to the 
Church, and save their lives and souls, which else 
were condemned. 

His sermon was scant, in all a quarter of an 
hour." 

'•Doctor Ridley said to Master Latimer, ^Will 
you begin to answer the Sermon or shall I ? ' Master 
Latimer said, 'Begin you first, I pray you? 'I 
will, ' said Master Eidley.'^ 

"Then the wicked sermon being ended. Doctor 
Ridley and master Latimer kneeled down upon their 
knees towards my lord Williams, of Tame, the 



THE EXGLISH TOXGUE. 



37 



Tice-chancellor of Oxford^ and divers other com- 
missioners appointed for that purpose^ which sat 
upon a form thereby. Unto whom Master Ridley 
said^ beseech you^ my lord^ even for Christ's 
sake^ that I may speak two or three words.' And 
whilst my lord bent his head to the mayor and 
vice chancellor^ to know^ (as it appeared)^ whether 
he might give him leave to speak^ the bailiffs^ and 
Doctor Marshall^ vice-chancellor^ ran hastily to him^ 
and with their hands stopped his mouthy and said. 
Master Ridley^ if you will revoke your erroneous 
opinions, and recant the same, you shall not only 
have liberty so to do, but also the benefit of a sub- 
ject, that is, have your life. Not otherwise ? Said 
Master Ridley. No, quoth Doctor Marshall, there- 
fore if you will not so do, then there is no remedy, 
but you must suffer for your deserts. Well, quoth 
Master Ridley, so long as the breath is in my body, 
I will never deny my Lord Christ and his known 
truth; God's will be done in me. And with that 
he rose up and said with a loud voice, well, then, 
I commit our cause to Almighty God, which shall 
indifferently judge all. To whose saying Master 
Latimer added his old posy, well, there is nothing 
hid but it shall be opened : and he said he could 
answer Smith well enough if he might be suffered. 

" Incontinently they were comma^nded to make 
them ready, which they with all meekness obeyed. 



38 



THE BIBLE IN 



Master Ridley took his gown and his tippet^ and 
gave them to his brother-in-law^ Master Shepside^ 
who all his time of imprisonment^ although he 
might not be suffered to come to him^ lay there^ 
at his own charges^ to provide him necessaries, 
which^ from time to time^ he sent him by the Ser- 
jeant that kept him. Some other of his apparel 
that was little worth he gave away : others the bai- 
liffs took. He gave away besides divers other small 
things to gentlemen standing by^ and divers of them 
pitifully weeping; as to Sir Henry Lee, he gave a 
new gro'at, and to divers of my lord Williams's gen- 
tlemen, some napkins, some nutmegs, and races of 
ginger, his dial and such other things as he had 
about him, to every one that stood next him. Some 
plucked the points of his hose. Happy was he 
that might get a rag of him. Master Latimer 
gave nothing, but very quietly suffered his keeper 
to pull off his hose and other array, which to look 
unto was very simple : and being stripped unto his 
shroud, he seemed as comely a person to them that 
were there present, as one should lightly see; and 
whereas in his clothes, he appeared a withered and 
crooked silly old man, he now stood bolt upright, 
as comely a father as one might lightly behold. 

" Then Master Ridley, standing as yet in his 
truss, said to his brother. It were better for me to 
go in my truss still ? No, quoth his brother, it will 



THE ENGLISH TONGUE. 



39 



put you to more pain, and the truss will do a poor 
man good. Whereunto Master Ridley said, be it, 
in the name of God, and so unlaced himself 
Then, being in his shirt, he held up his hands and 
said, Oh heavenly Father, I give unto thee most 
hearty thanks, for that thou hast called me to be a 
professor of thee, even unto death. I beseech thee. 
Lord God, take mercy upon this realm of England, 
and deliver her from all her enemies. Then the 
smith took a chain of iron, and brought the same 
about both Doctor Ridley's and Master Latimer's 
middles : and as he was knocking in a staple. Doc- 
tor Ridley took the chains in his hand, and shaked 
the same, for it did gird in his belly, and looking 
aside to the smith, said, good fellow, knock it in 
hard: for the flesh will have it's course. Then his 
brother did bring him gun\)ow^der in a bag, and 
w^ould have tied the same about his neck. Master 
Ridley asked what it was. His brother said gun- 
powder. Then, said he, I take it to be sent of God ; 
therefore I wdll receive it as sent of Him. And 
have you any, said he, for my brother, meaning 
Master Latimer. Yea, Sir, that I have, quoth his 
brother. Then give it unto him, said he, betime, 
lest ye come too late. So his brother went and car- 
ried of the same gunpowder unto Master Latimer." 

" In the mean time. Doctor Ridley spake unto 
my lord Williams, and said, my lord, I must be a 
suitor unto your lordship in the behalf of divers 



40 



THE BIBLE IN 



poor men, and specially in the cause of my poor 
sister. I have made a supplication to the queen's 
majesty in their behalfs, I beseech your lordship, 
for Christ's sake to be a mean to her grace for them. 
My brother here hath the supplication, and will 
resort to your lordship to certify you thereof There 
is nothing in all the world that troubleth my con- 
science (I praise God)^ this only excepted. Whiles 
I was in the see of London^ divers poor men took 
leases of me^ and agreed with me for the same. 
Now I hear say^ that the bishop that now occupieth 
the sam'e room^ will not allow my grants unto them 
made^ but contrary unto all law and conscience, 
hath taken from them their livings, and will not 
suffer them to enjoy the same. I beseech you, my 
lord^ be a mean for them, you shall do a good deed^ 
and God will reward you," 

■^Then they brought a fagot kindled with fire^ 
and laid the same down at Doctor Ridley'? leet 3 
to whom Master Latimer spake in this manner: 
Be of good comfort Master Ridley^ and play the 
man ; vre shall this day light such a candle by God's 
grace^ iii England^ as I trust shall never be put 
out." 

And so the fire being given unto them, when 
Doctor Ridley saw the fire flaming up towards him^ 
he cried out with a wonderful loud voice^ I?i manus 
tuas^ Dominey commendo spiritum meum : Domine^ 
recipe spiritum meum ; and after repeated this lat- 



THE ENGLISH TONGUE. 



41 



ter part often in English, Lord, Lord, receive my 
spirit. Master Latimer, crying as vehemently on 
the other side. Oh, Father of heaven, receive my 
soul, who received the flame, as it were embracing 
it. After that he had stroked his face with his 
hands, and, as it were, bathed them a little in the 
fire, he soon died, as it appeared, with very little 
pain, or none. And thus much concerning the end 
of this old and blessed servant of God, Master 
Latimer, for whose laborious travels, fruitful life^ 
and constant death, the whole realm hath cause to 
give great thanks to Almighty God." 

The following additional particulars are given by 
Augustine Berner, the faithful servant of Bishop 
Latimer. 

" In the utmost extremity the Lord graciously 
assisted him ; for when he stood at the stake, with- 
out Bocardo gate, at Oxford, and the tormentors 
were about to set fire upon him, and that most 
reverend father. Doctor Ridley, he lifted up his 
eyes towards heaven, with a most amiable and 
comfortable countenance, saying these words. Fi- 
delis est Deus^ qui non sinit nos tentari supra id 
quod possumus, ' God is faithful, which doth not 
sufier us to be tempted above our strength and so 
afterw^ard, by and by, shed his blood in the cause 
of Christ, the which blood ran out of his heart in 
such abundance, that all those present did marvel 



42 



THE BIBLE IN 



to see the most part of the blood so to be gathered 
to his heart, and with such violence to gush out, 
his body being opened by the force of the fire." 

The narrative given by Fox of the excruciating 
sufferings of the venerable Bishop Ridley, cannot 
be read without horror. 

" Master Ridley, he says, by reason of the evil 
making of the fire unto him, because the wooden 
fagots were laid about the goss, and over high 
built, the fire burned first beneath, being kept 
down by the wood, which, when he felt, he desired 
them, for Christ's sake, to let the fire come unto 
him, which, when his brother-in-law heard, but 
not well understood, intending to rid him out of his 
pain, as one in such sorrow, not well advised what 
he did, heaped fagots upon him, so that he clean 
covered him, which made the fire more vehement 
beneath, that it burned clear all his nether parts, 
before it touched the upper, and that made him 
leap up and down, under the fagots, and often de- 
siring them to let the fire come unto him, saying, 
I cannot burn, which indeed appeared well: for 
after his legs were consumed by reason of his strug- 
gling through the pain, whereof he had no release 
but only his contentation in God, he shewed that 
side towards us clean, shirt and all, untouched with 
the flame. Yet, in all this torment, he forgot not 
to call unto God, still having in his mouth, Lord, 



THE E^sGLISH TONGUE. 



43 



have mercy iipon^ me intermingling this cry^ let the 
fire come unto me^ I cannot burn. In which pains 
he laboured^ till one of the standers-by^ with his 
bill, pulled off the fagots above, and where he saw 
the fire blaze up, he wrested himself unto that side. 
And when the flame touched the gunpowder, he 
was seen to stir no more, but turned on the other 
side, falling down at Master Latimer's feet ; which 
some said happened by reason that the chain loosen- 
ed ; others said that he fell over the chain, by rea- 
son of the poise of his body, and the weakness of 
his nether limbs. Some said, that before he was 
like to fall from the stake, he desired them to hold 
him to it with their bills. However it was, surely 
it moved hundreds to tears, in beholding this hor- 
rible sight." 

For I think there was none, that had not clean 
exiled all humanity and mercy, which would not 
have lamented to behold the fury of the fire so to 
rage in their bodies. Signs there were of sorrow 
on every side. Some took it grievously to see 
their deaths, whose lives they held full dear. Some 
pitied their persons that thought their souls had no 
need thereof. But whoso considered their prefer- 
ments in times past, the places of honour that they 
had some time occupied in this commonwealth, the 
favours they were in witi their princes, and the 
opinion of learning they had, could not choose but 



44 



THE BIBLE IN 



sorrow with tears^ to see so great dignity, honour, 
and estimation^ so necessary members sometime 
accounted^ so many godly virtues^ the study of so 
many years, such excellent learning to be put into 
the fire and consumed in one moment. Well^ dead 
they are^ and the reward of this world they have 
already. What reward remaineth for them in hea- 
ven, tbe day of the Lord's glory when He cometh 
with his Saints, shall shortly I trust declare/* ' — Fox^s 
Martyrology. 

Who that reads the foregoing narrative with at- 
tention can fail to be struck with the truth of the 
following passage in one of the sermons of Bishop 
Latimer ? 

He (i. e. Satan) hath great ordnance and ar- 
tillery, he hath great pieces of ordnance, as mighty 
kings and emperors, to shoot against God's people, 
to persecute and kill them, as Xero, the great ty- 
rant, who slew Paul and divers others." 

^' Yea what great pieces hath he had of Bishops 
of Eome, which have destroyed whole cities, and 
countries, and have slain and burned many." — Bj). 
Latimers^ sermon on the Ep. for 21 Sun, after 
Trinity, 

The following passage from pp. 7. 8. 9 of Will- 
mott's Pictures of Christian Hfe, will amply repay 
the best attention of the reader. 

In wandering among the homes, or through 



THE ENGLISH TONGUE. 



45 



the burial-ground of our masters in Israel^ we are 
painfully reminded how few of their tombs are 
beautified by the ofierings of affection ; how many 
are overgrown with the weeds of centuries; how 
many want a pillar of remembrance^ a ^ Siste Via- 
tor!^ to arrest the footstep of the passer by. 

The sepulchres of the patriarchs of our reHgion^, 
and our sacred Eloquence_, should not be thus for- 
saken. The myrtle ought to encircle them^ and the 
flowers to deck the turf over their heads^ while 
^not a hillock moulders near that spot^ 
By one dishonour'd^ or by all forgot.*' 

"It is good for the Christian to be here. In this 
solitude of death he meditates with solemn^ but 
tender love, upon those who, after finishing their 
course and keeping the faith, have departed with 
their sheaves. He calls to mind their rich and 
serious eloquence, tinctured by the rays of heaven ; 
their illuminated wisdom; their costly erudition; 
their singleness of heart, their sleepless faith ; and 
last of all, and more than all, their self-devotion to 
God, subduing every passion to His Service, relin- 
quishing every enjoyment for His sake, counting 
every loss gain in His cause. A devotion, which 
enabled them to look upon sorrow, as a baptism 
unto immortality ; on life, as a garment to be thrown 



* James Montgomery., 



46 



THE BIBLE IN 



aside without regret ; and upon death itself, as the 
introduction to a marriage supper. A devotion^ 
which no sufferings could vanquish, no penury ex- 
haust, no temptations allure, which smiled upon the 
instruments of torture, embraced the flame of per- 
secution, and survived, to borrow the noble metaphor 
of Sir Thomas Browne, even in the arms of fire. 
Their blood was shed 
In confirmation of the noblest claim; 
Our Claim to feed upon immortal truth. 
To walk with God, to be divinely free. 
To soar, and to anticipate the skies ; 
Yet few remember them. They lived unknown. 
Till persecution dragged them into fame. 
And chased them up to heaven.*" 
Whilst we have every reason to bless God for 
bringing good out of evil, and to thank Him for 
the glorious result arising from the deaths of 
the holy martyrs to the Truth at the Refor- 
mation ; we ought not to neglect to consider the 
conduct of their persecutors, especially since the sys- 
tem which produced such cruel atrocities, is now 
propagated with untiring zeal by the emissaries of 
Rome ; a system, which those who profess it main- 
tain to be not only unchanged, but also in its very 
nature unchangeable. 



*Task, book v. 



THE ENGLISH TONGUE. 



47 



The well attested historical evidence which we 
possess of the cruelty^ treachery^ injustice, and fals- 
hood perpetrated by the Papists upou a multitude 
of poor creatures at the time of the Reformation^ is 
more than sufficient^ without any argument^ to con- 
vince any unprejudiced mind^ that such a system 
cannot have the approval of the Almighty; but 
that, on the contrary^ popery^ by which such out- 
rageous wrongs are inflicted upon God's creatures^ 
must from the nature of the case be under the dark- 
est frown, the strongest disapprobation, and the 
sternest displeasure of Almighty God, who is of 
Infinite benevolence, justice, and truth. 

The foregoing narrative of the martyrdom of the 
Holy Bishops Latimer and Ridley, affords one ex- 
ample out of a multitude which might be adduced, 
of the cruelty of the Papists. 

The foregoing extract from one of Bishop Lati- 
mer's Sermons afibrds a sample of their unbounded 
treachery, 

'^1 was once in examination before five or six 
bishops, where I had much turmoiling: every week 
thrice I came to examination, and many snares 
and traps were laid to get something. Now God 
knoweth I was ignorant of the law ; but that God 
gave me answer and wisdom that I should speak. 
It was God indeed, for else I had never escaped 
them. At the last I was brought forth to be ex- 



48 



THE BIBLE IN 



amined^ into a chamber hanged with arras^ where 
I was before wont to be examined^ but now at this 
time the chamber was somewhat altered : for where- 
as before there was wont to be a fire in the chim- 
ney^ now the fire was taken away^ and an arras 
hanging hanged over the chimney^ and the table 
stood near the chimney's end. There was among 
these bishops that examined me^ one with whom I 
have been very famiUar^ and took him for my great 
friend^ an aged man^ and he sat next the table end.' ' 

*^Then among all other questions, he put forth 
one^ a ^^ery subtle and crafty one^ and such one in- 
deed as I could not think so great danger in. And 
when I should make answer; I pray you. Master 
Latimer^ said he^ speak out; I am very thick of 
hearings and here be many that sit far off. I mar- 
velled at this^ that I was bidden to speak out. and 
began to misdeem^ and gave an ear to the chimney. 
And^ Sir^ there I heard a pen walking in the chim- 
ney behind the cloth. They had appointed one 
there to write all mine answers, for they made sure 
work that I should not start from them ; there was 
no starting from them." — Bp. Lcdimers ser?non 
preached at Stamford. 

The following is a sample of the great unfairness 
and injustice of the Papists, When the holy mar- 
tyrs Cranmer^ Latimer^ and Ridley^ were under ex- 
amination at Oxford by the popish delegates^ the 



THE EXGLISH TOXGUE. 



49 



following narrative of the great unfairness and in= 
justice with which they were treated is from the pen 
of Bishop Ridley himself 

The Report and Declaration of M. Ridley „ 
concerning the misordered disputation had against 
him and his fellow-prisoners at Oxford. 

I never yet, since I w^as born, saw or heard 
any thing done or handled more vainly or tumul- 
tuously than the disputation which w^as with me in 
the schools at Oxford. Yea, verily, I could never 
have thought that it had been possible to have 
found, amongst men accounted to be of knowledge 
and learning in this realm, any so brazen-faced and 
shameless, so disorderly and vainly to behave them- 
selves, more like stage-players in interludes, to set 
forth a pageant, than to grave divines in schools to 
dispute. The sorbonical clamours (w^hich at Paris 
I have seen in time past w- hen popery most reigned) 
might be worthily thought (in comparison of this 
thrasonical ostentation,) to have had most modesty. 
And no great marvel, seeing they which should 
have been moderators and overseers of others, and 
which should have given good ensample in w^ords 
and gravity ; they themselves, above all other, gave 
worst ensample, and did, as it were, blow the trump 
to the rest, to rave, roar, rage, and cry out. By 
reason w^hereof, good christian reader, manifestly 
it may appear, that they never sought for any truth 

E 



50 



THE BIBLE IN 



or verity^ but only for the glory of the worlds and 
theii' own begging victory. But lest by the innu- 
merable railings and reproachful taunts wherewith 
I was baited on every side^ our cause^ yea^ rather 
God's cause^ and his churches^ should be evil spo- 
ken of^ and slandered to the worlds through false 
reports and untrue ensamples given out of our dis- 
putation^ and so the verity might sustain some da- 
mage^ I thought it no less than my duty to write 
mine answers^ to the intent that whoever is desirous 
to know the truth thereof^ may perceive^ as well 
those things which were chiefly described, as sum- 
marily that which was answered of me unto every 
of them. Howbeit good reader. I confess this to 
be most true, that it is impossible to set forth, either 
all that was, God knoweth, tumultuously and con- 
fusedly objected of their parts, being so many^ 
speaking many times altogether, so thick, that one 
could not well hear another, either all that was an- 
swered on my behalf to them so sundry and divers 
opponents." 

Moreover, a great part of the time appointed 
for the disputations, was vainly consumed in oppro- 
brious checks and reviling taunts, with hissing and 
clapping of hands, and that in the English tongue, 
to procure the people's favour withal. All which 
things, when I with gi'eat grief of heart did behold, 
protesting openly, that such excessive and outrage- 



THE ENGLISH TOXGL'E. 



51 



ous disorder was unseemly for those schools^ and 
men of learning and gravity^ and that they which 
were the doers and stirrers of such things^ did no- 
thing else but bewray the slenderness of their 
cause^ and their own vanities : I was so far off by 
this my humble complaint from doing any good at 
all^ that I was enforced to hear such rebukes^ checks^ 
and taunts^ for my labours^ as no person of any 
honesty^ without thinkings could abide to hear the 
like spoken of a most vile variety against a most 
wretched ruffian." 

" At the first beginning of the disputation^ when 
I should have confirmed mine answer to the first 
proposition in few words^ and that (after the manner 
and law of schools)^ afore I could make an end of 
my first probation^ which was not very long, even 
the doctors themselves cried out ^He speaketh 
blasphemies, he speaketh blasphemies.' And when 
I, on my knees, besought them, and that heartily, 
that they would vouchsafe to hear me to the end, 
(whereof the prolocutor, being moved, cried out 
on high, ^ Let him read it, let him read it,') yet 
when I began to read again, there followed imme- 
diately such shouting, such a noise and tumult, and 
confusion of voices, crying, ^ Blasphemies, blas- 
phemies,' as I to my remembrance, never heard or 
read the like, except it be that one which was in 
the Acts of the Apostles, stirred up of Demetrius 



52 



THE BIBLE IN 



the silversmith^ and other of his occupation^ crying 
out against Paul, ^ Great is Diana of the Ephe- 
sians': and except it be a certain disputation which 
the Arians had against the orthodox, and such as 
were of godly judgement in Africa, where it is said, 
that such as the president and rulers of the dispu- 
tation were, such was the end of the disputations. 
All were in a hurly-burly, and so great were the 
slanders which the Arians cast out, that nothing 
could quietly be heard. This writeth Victor, in the 
second book of his history. The which cries and 
tumults' of them against me so prevailed, that 
wild I, nild I, I was enforced to leave off the read- 
ing of my probations, although they were shorto 
If any one doubt of the truth hereof, let the same 
ask any one that was there, and not utterly perver- 
ted to popery, and I am assured he will say, I speak 
the least. But to complain of these things further 
I will cease." 

How severely does the conduct of Papal Rome 
stand rebuked even by the conduct of Pagan Rome. 

^^And when they had been there many days, 
Festus declared Paul's cause unto the king, saying. 
There is a certain man left in bonds by Felix : 
About whom when I was at Jerusalem, the chief 
priests and the elders of the Jews informed me, 
desiring to have judgement against him. To whom 
I answered. It is not the manner of the Ilommis 



THE ENGLISH TONGUE. 



53 



to deliver any man to die, before that he lohich is 
accused have the accusers face to face, and have 
licence to answer for himself concerning the crime 
laid against him.^^ — Acts xxv. 14. 15. 46. 

The falsehood of the Papists was as unbounded 
as theii* treachery and cruelty: One^ out of innu- 
merable instances of it^ is to be found in their 
hypocritical pretence that after they had pronounced 
their sentence of condemnation upon a poor victim^ 
it was the secular power^ and not the Ecclesiastical^ 
which inflicted upon him the punishment of death : 
whereas the holy martyrs were not brought before 
any civil tribunal, but were burnt by the secular 
authorities acting as the mere tools of the Ecclesi- 
astical authorities, and simply carrying into execu- 
tion the sentence of condemnation pronounced 
against the holy martyrs by the Popish bishops. 

Most justly did Bishop Ridley, when before Car- 
dinal Pole's Commissioners, (White, Bp. of Lin- 
coln; Brookes, Bp. of Gloucester; and Holyman, 
Bp. of Bristol), at Oxford, compare their conduct 
in this particular with that of the chief priests 
among the Jews, who, when seeking the destruc- 
tion of our Blessed Saviour, said unto Pilate, ^ It 
is not lawful for us to put any man to death.' 

Their falsehood in some other points was noticed 
at the same time by the holy martyr. 

Lincoln. Yea, Master Ridley, I mean not 



54 



THE BIBLE IN 



that your answers at this time shall be prejudicial 
to your answers to-morrow. I will take your an= 
swers at this time^ and yet notwithstanding it shall 
be lawful for you to add^ diminish^ alter^ and change 
of these answ^ers to-morrow^ what you will." 

Ridley, Indeed^ in like manner, at our last 
disputations^ I had many things promised and few^ 
performed. It was said that after disputations I 
should have a copy thereof, and licence to change 
mine answers as I should think good. It was 
meet alsQ that I should have seen what was written 
by the notaries at that time. So your lordship pre- 
tended great gentleness in giving me a time; but 
this gentleness is the same that Christ had of the 
high priests. For you^ as yourloidship saith^have 
no power to condemn nie^ neither at any time to 
put a man to death ; so in like sort the high priest 
said^ ' That it was not lawful for them to put any 
man to death;' but committed Christ to Pilate, 
neither w^ould suffer him to absolve Christy although 
he sought all means therefore that he might. Then 
cried out Doctor Weston^ one of the audience; 
^ What^ do you make the king, Filate ? 

Bidley. Xo master Doctor^ I do but compare 
your deeds with Caiaphas's deeds and the high 
priests/ which would condemn no man to deaths 
as ye will not. and yet would not suffer Pilate to 
absolve and deliver Christ." 



THE ENGLISH TONGUE. 



65 



If men had actually set themselves down to con- 
trive a system diametrically and essentially opposed 
to the religion and spirit of Christy they could not 
have succeeded more completely and effectually 
than the Papists have done. The treatment of the 
holy Latimer and Ridley^ is only one instance out 
of innumerable others vrhich might be adduced, of 
the cruelty, treachery, injustice, and falsehood, of 
the Papists ; and we cannot have a stronger proof 
of the corrupt depravity of the human heart, than 
the simple fact that such a system continues to 
exist; for otherwise a system so directly opposed to 
every principle of goodness^ justice^ humanity^ and 
truths must long ago have been banished from all 
civilized society by the growing intelligence of 
mankind. 

What human being can be more depraved and 
wicked than the self called christian who, deaf to 
every feeling of compassion, with fiery zeal lights 
the flame of persecution, and burns a brother 
whose heart's desire is to obey the will of Christ, 
because he cannot thinh that creed is right, which 
hides the Gospel, and obscures the blessed truths 
of Holy Scripture ; and because he cannot give his 
sanction to those additions to the Christian Faith, 
which have been made by men who have grievously 
corrupted the Faith once delivered to the Saints. 

Will any dare to assert that every sincere perse- 



56 



THE BIBLE IN 



cutor^ who really thiiiks he is doing God service 
by extirpating all those^ whose creed differs from 
his own^ is excused fi'om all blood-guiltiness be- 
cause he acts conscientiously ? 

What ! Is that man to be held excused in the 
sight of our gracious and merciful God^ who mal- 
treats^ abuses, tortures, and destroys the humble 
followers of Christ, because his darkened conscience 
does not check him in his guilty career, and be- 
cause he thinks persecution to be not onlj justifiable^ 
but eomniendable 9 

So far is this fi^om being the case, that all those 
commit sin of the deepest dye, who, deaf to the 
voice of Pity, with savage cruelty, turn monsters 
to their kind, and slay without remorse or compas- 
sion all those, whose religion differs from their own, 
and who will not receive as articles of Faith those 
dogmas, which are unsanctioned by Scripture, and 
which were unknown to the Primitive Church. 

Conscience is indeed a blest inward guide, mer- 
cifully bestowed upon us by God to direct our steps 
aright, but if men will quench it's sacred flame as 
lit by the Holy Spirit, and substitute strange fire 
in its place, then such false light, tliough conscien- 
tious^ leads to fatal precipices of ungodly and im- 
pious deeds, and those people must surely perish in 
utter ruin, who follow it's infatuating guidance. 

All those who have access to the Scriptures 



THE ENGLISH TOXGUE. 



57 



might know assuredly that God has not repealed, 
and never will repeal^ those eternal principles of 
charity^ Justice^ and truth, which are evermore 
pleasing in His sight: Hence all persecutors 
ought to he, and might he, certain, that a false 
light allures all those men^ who in following it go 
astray from truth, charity and justice. We may 
be certain that all those persons helie the truth, and 
wrongfully interpret the words of Holy Scripture^ 
who make them speak a language directly opposed 
to that mercy and long-suifering which evermore 
freely flow fi'om a God of love to all the creatures 
of His hand: God hates nothing which He has 
made^ and pours down continual blessings upon all 
mankind from his Heavenly throne. 

That man must have quenched much of the na- 
tural light which is implanted in the human breast, 
and must have caused his mind to turn aside from 
rectitude, who can on amj pretext justify persecu- 
tion. 

None can be persecutors who are not grossly ig- 
norant of God, and who have not wilfully blinded 
the conscience, and obscured the eye-sight of the 
understanding ; otherwise they must know assured- 
ly that the Almighty not only with much long-suf- 
fering bears with the erroneous opinions of men, but 
also with infinite compassion shows great forbearance 
in not too speedily punishing the unholy and mong- 



58 



THE BIBLE IN 



ful actions of sinners^ thereby giving them time 
and opportunity for repentance. 

No persecutor knows anything rightly of Christy 
whose pity is unbounded^ who will not break the 
bruised reed nor quench the smoking flax^ and who 
so strongly disapproves of persecution that He se- 
verely rebuked two of his disciples for proposing it : 
Because as He passed through a village of Samaria 
the Samaritans received Him not^ His disciples 
James and John said unto Him^ "Wilt thou that 
we command fire to come down from heaven^ and 
consume them^ even as Elias did? But He turned 
and rebuked them^ and said^ Ye know not what 
manner of Spirit ye are of. For the Son of Man 
is not come to destroy men's lives^ but to save them." 
St. Luke, IX. 54. 55. 66. 

Some might rashly and erroneously suppose 
that the sufferings of the holy martyrs were unmit- 
igated sorrows ; that destitution, the deepest poverty, 
torture, and cruel death, can yield nothing to shew 
that any good is mixed with the evil in that sad 
and bitter cup, which the popish persecutors com- 
pelled the martyred saints to drain to the very dregs. 

But God so overrules the rage and malice of wick- 
ed men, as to promote in the end the welfare of his 
people, and causes all things to work together for 
good to them that love God, and are called according 
to his purpose. 



THE ENGLISH TONGUE, 



59 



"The end is^ ail adversaries of tiie trutii must be 
confounded and come to nouglit^ neitiier sliaii tliey 
be abie to resist it. And thougli the poor disciples 
be troubled^ vexed and persecuted^ mark the end. 
The highest promotion that God can bring his un- 
to in this life^ is to suffer for the truth. And it is 
the greatest setting forth of his word^ it is God's 
seed. And one suffering for the truth turneth more 
than a thousand sermons." — Bishop Latimer's Ser- 
mon preached at Stamford, 

"No wisdom^ no craft can prevail against the 
Lord" (Peov. XXI.) 

"He will help and deliver us when He seeth his 
time ; for commonly the nature of God is to help 
when all man's help is past. When the devil 
thinketh himself cock-sure^ then God cometh and 
subverteth his wicked intents ; as it appeared in 
our Saviour Himself ; for when the devil had brought 
the Jews to such madness that they went and cru- 
cified Him ; when this was done^ the devil triumph- 
ed and made merry; he thought himself sure 
enough of Him. But what was the end of it ? His 
triumphing was turned to his own destruction. 
For Christ hanging upon the cross^ did by his death 
destroy the power of the de\dl. So we see how 
God suffereth the devil for awhile^ and then when 
He seeth his time^ He cometh with his gracious 
helping hand. 



60 



THE BIBLE IN 



^^But as I told you before^ the devil hath many 
inventions^ many impediments and lets^ wherewith 
he trappeth us. For we see there be a great many 
gospellers which begun very well and godly^ but 
now the most part of them become ambitious and 
covetous persons; all the world is full of such fel- 
lows. 

But w^hat then? God will preserve his kingdom ; 
He will wTCstle with the devil's kingdom^ and so 
shall prevail and pull it down to the bottom. There- 
fore all those which be in the kingdom of God 
must wrestle^ strive^ and fight with the devil: not 
as the carnal gospellers do^ w^hich commonly begin 
well at the firsts but now having rest and tranquilH- 
ty^ and all things going with them^ they leave the 
gospel^ and set their minds upon this naughty 
world. Therefore it is good and needful for us to 
have afflictions and exercises ; for as St. Augustine 
saith^ 'Sanguis Christiu7iorum est veluti semen f rue- 
tuum ezangelicomm^the blood of the Christians is as 
it were the seed of the fruit of the gospel! For 
when one is hanged here, and another yonder, then 
God goeth a sowing of his seed. For like as the 
corn that is cast into the ground riseth up again, 
and is multiplied ; even so the blood of one of those 
which suffer for God's holy w^ord's sake stirreth up 
a great many ; and happy is he to whom it is given 
to suffer for God's holy word's sake. For it is the 



THE ENGLISH TONGUE. 



61 



greatest promotion that a man can have in this 
worlds to die for God's sake^ or to be despised or 
contemned for his sake: for they shall be well re- 
warded for their pains and labours^ Merces vestra 
multa est in ccbUs^ *^your reward^ saith our Saviour, 
shall be great in heaven/ — Bp, Latimer^s third 
Sermon on the LordJs prayer. 

From the latter part of the preceding extract it 
would really almost seem that the godly bishop had 
a kind of presentiment of his martrydom^ as if the 
good man had then a kind of foresight of the way 
in which by his own death he should glorify God. 
It occurs in one of the sermons preached by him be- 
fore the Countess of Suffolk in 1552, and therefore 
about three years before the holy martyr suffered. 

As Satan doubtless thought the hour of his great- 
est triumph to be that in which the Blessed Saviour 
hung lifeless upon the cross, whereas in strict truth 
it was the hour in which his own defeat was accom- 
plished, and his utter discomfiture effected ; so the 
papist persecutors doubtless thought their triumphs 
to be most complete in that hour when they had 
reduced to ashes the holy martyrs, whereas in strict 
truth it was the hour in which their wicked cause 
was most completely crushed^ and the success of 
the glorious Gospel in England most firmly estab- 
lished: That was the hour in which the papists 
suffered a final and utter defeat in England — -a de- 



62 



THE BIBLE IN 



feat that has ensured^ let us hope^ that the popish 
system of cruelty and corruption shall never again 
become dominant in this country. 

The persecutors of Latimer and Ridley, and the 
other holy martp's to the truth at the Reformation, 
meant it for eyii ; but God overruled their malice for 
good^ so that Latimer's words at the stake have been 
signally verified — 

'•Be of good cheer. Master Ridley, and play 
the man, for we shall this day light such a 
candle 'by God's grace, in England, as I trust 
shall never he put out." 

Oh ! who shall say how much our country owes, 
under God, to the fiery flames and tortming death 
of the holy martyrs to the tmth at the Reformation, 
who in the strength of God were faithful imto 
death. 

The light of God's holy word, before hidden 
from men's sight by the dark curtains of Popish 
superstition and error, was opened anew by the 
deaths of those holy men: Even to this day it's 
brightness still prevails, and every attempt to hide 
it^s radiance has been fi'ustrated: It shines bright- 
ly yet, still may it brightly shine, and may the 
most remote posterity be pennitted to gaze upon 
it's beams, unhidden by the dark gloom of super- 
stition, who fain would put her idols in it's place, 



THE ENGLISH TONGUE. 



63 



and shroud it with a mantle of the grave : May the 
bright light of God's holy word still beam with 
unclouded and undiminished brightness^ and ra- 
diate with a pure and divine lustre: May none 
prevail either now or at any future time to weave 
thick curtains to obscure it's heavenly beams ; nor 
may we provoke the Almighty by our manifold 
sins to take from us the light of God's holy word^ 
which alone can direct our wandering steps aright 
whilst we are threading the mazes of this trouble- 
some world; and which alone can conduct us in 
safety to the blessed mansions of Eternal glory. 



CHAPTER 11. 



COMMON PRAYER IN THE ENGLISH TONGUE. 



If a branch would wither and die^ should it be cut 
off from the tree and so deprived of all nourishment 
from the root ; if the fruits of the earth would perish 
should they receive no dew^ and should the clouds 
rain no rain upon them ; so likewise must religion 
wither and perish if no supplies be received from 
God^ and if the continual dew of the Divine Bles- 
sing be not habitually sought after and obtained by 
frequent and diligent prayer. 

It is for this reason that prayer has been justly con- 
sidered one of the first and necessary principles of 
religion; a part of godliness w^hich is essential to 
its very beings and without which it ceases to exist. 

It is^ therefore^ wisely ordered by Divine Provi- 
dence that the very necessities of man's nature^ his 
weakness and infirmities^ his wants and his sorrows^ 



THE ENGLISH TONGUE. 



65 



his afilictions and his sicknesses^ all tend to drive 
him to prayer; and to lead him to seek that assis- 
tance and blessing from God^ which may help his 
infirmities, supply all his need^ confirm and strength- 
en him in all goodness^ and finally^ through the 
merits of the Blessed Redeemer, bring him to ever- 
lasting life. 

Hence the very earliest memorials which the 
scriptures afford us of the actions of good men, des- 
cribe them in every instance as men of prayer who 
in the fervour of pious devotion habitually sought 
the protection and blessing of the Lord, whose de- 
light it was ^evening and morning, and at noon-day 
to pray, and that instantly, ' and who ^ loved the 
habitation of God's house and the place where His 
honour dwelleth. 

And if we pass on from the dispensation of the 
law to the era of the Gospel, we shall find the same 
unwearied diligence in the exercise of prayer,- 

Our Blessed Lord, who needed not to pray for 
Himself, was known for our sakes to spend whole 
nights in prayer, and at other times to rise up a 
gi-eat while before day for the same purpose ; and 
the Holy Apostles were so diligent in this service 
that it was their practice to retire together to the 
place where prayer was ivont to be made, and there 
to offer up to God the united supplications of the 
Church. 



66 



COMMON PRAYER IN 



And from the Apostolic days to the present time^ 
all who have had any just claims to genuine piety 
have been invariably found to be men of diligent 
prayer. 

Prayer^ when taken in the strictest sense^ means 
^ petition/ and was never performed by itself^ but 
was always joined with acts of confession and 
thanksgivings both which are necessary parts of true 
devotion. 

Since^ however, prayer is the chief and principal 
of thescy we find it very often put for the icliole of 
that service, which in this kind we owe unto God. 

Prayer whether taken in its strictest or most 
comprehensive sense, is of three kinds. 

First, there is the service which it is our duty to 
perform as individuals; secondly, that which is due 
from us as members of the same family; and 
thirdly, there is that which we ought to perform 
in piMic as members of a public and visible socie- 
ty, and as such, bound to offer up our united pray- 
ers and thanksgivings to Him, by whom the whole 
body of the Church is governed and sanctified. 

First then let us consider prayer as it ought to 
be publicly performed by us, as members of that 
visible society of which Christ is the head. 

My Father's house, says our Blessed Lord, 
shall be called a house of prayer,'^ by which words 
we are not to understand that the house of God is 



THE ENGLISH TONGUE. 



6T 



designed for no other use^ but that this is the chief 
and principal use of the sanctuary ; that use which 
gives the temple of God on earth such pre-emi- 
nent sanctity and holiness^ and for ^yhich it was 
mainly intended. 

Even in the dispensation of the law, the service 
of which was in a gi'eat measure made up of obla- 
tions and sacrifices, we find that public congrega- 
tions for the purpose of prayer and praise were^re- 
qiient and habitual] as will plainly appear from the 
different persons appointed to these offices in the 
daily temple service at Jerusalem. 

The very Psalms composed expressly for the 
public service of the temple, and as such recited 
by the Levites, are prayers in the most comprehen- 
sive sense, since they include petitions, confessions, 
and thanksgiving. 

And if this was the case under the law, much 
more may the Chrisitan temple be called the house 
of prayer; since the sacrifices of the law ceased 
when the Son of God made His soul an off'ering 
for sin, and were succeeded by the sacrifices of 
prayer and praise; and since the united prayers of 
the faithful under the new covenant may, in a pe- 
culiar sense, be said to come before God as incense, 
and the lifting up of their hands as the evening 
sacrifice. 

If the prayer of one righteous man availeth 



68 



COMMON PRAYER IN 



much^ what additional success, may ^Ye not believe^ 
must attend the collective prayers and thanksgivings 
of the faithful united together in the same public 
acts of devotion; joining together in petitioning 
for the ^5 (7 ;?2e blessings; and in the ^am^ consecrated 
place with one heart and with one mouth glorifying 
God? 

And it is so. For the scripture contains pecti- 
liar promises made to the Church assembled to- 
gether for the purposes of united prayer and praise. 

For this cause St. Paul often solicits the united 
prayers of the Church on his behalf; and exhorts 
men not to forsake the assembling themselves to= 
gether as the manner of some is. 

The prophet David^ when in exile^ lamented the 
loss of the public services of the sanctuary more 
than all the other privations which he endured; 
and seemed to consider the birds who built their 
nests in the neighbourhood of the temple to possess 
an enviable privilege^ which was denied to him 
during his banishment. 

That the first Christians were most eager in as- 
sembling themselves together for the holy purposes 
of public prayer and praise^ will appear from the 
testimony of one of the early Fathers^ who informs 
us that they came to the house of God in troops^ 
and did^ as it were^ besiege God with their prayers, 

A diligent performance of public prayer implies 



THE ENGLISH TONGUE. 



69 



the diligent performance of those tvjo other kinds 
of prayer which are to be performed in private and 
in the family^ and to which allusion has been made 
in another part of this essay. 

Indeed the Church of England by requiring the 
continual practice of public devotion^ does thereby 
secure the diligent practice of personal and family 
devotion; since it would be impossible for those 
who are diligent in the practice of the former^ to 
be indifferent to^ or neglect either of the latter. 
For the same arguments^ and I may add the same 
wants and adversities w^hich render the former ne- 
cessary^ do also imperatively call for the exercise of 
both the latter." — Essay of the Author's De- 
fence of the Church of Migla?id, 

Whilst the Church of England has faithfully 
provided for public prayer^ she has also taken care 
to render it effectual by requiring that it should in 
all cases be celebrated in a language understood by 
the people. 

In this very important particular^ therefore^ the 
Church of England forms^ under God, a firm bul- 
wark and strong security against popery^ since she 
pursues a course which is in direct antagonism with 
the pernicious practice of the Church of Rorne^ 
whose corrupt laws require the public service to be 
performed in a language which the people do not 
understand. 



70 



COMMON PHAYER IN 



How strong a safeguard against popery the 
Church of England is in this important particular, 
manifestly appears from 

ARTICLE XXIV. 
Of speaking in the Congregation in such a Tongue 
as the people under standeth. 
It is a thing plainly repugnant to the Word of 
God, and the customs of the Primitive Church, to 
have public Prayer in the Church, or to minister 
the Sacraments in a tongue not understanded of 
the people." 

Our 'blessed Saviour's own words shew that this 
pernicious practice of the Church of Rome is re- 
pugnant to the Word of God. 

His words are, God is a Spirit, and they that 
worship Him, must worship Plim in Spirit and in 
truthr 

But how can God be worshipped in spirit and in 
truth by those persons amongst whom the public 
service is celebrated in a language which they do 
not understand ? 

No words can more expressly and pointedly con- 
demn this pernicious practice of the Church of 
Rome, than the following words of St. Paul. 

Even things without life giving sound, whether 
pipe or harp, except they give a distinction in the 
sounds, how shall it be known what is piped or 
harped? For if the trumpet give an uncertain 



THE ENGLISH TOXGUE. 



71 



sound who shall prepare himself for battle? So 
likewise ye, except ye utter by the tongue y/ords 
easy to be understood, how shall it be known what 
is spoken ? for ye shall speak unto the air. There 
are, it may be, so many kinds of voices in the world, 
and none of them is without signification. There- 
fore if I know not the meaning of the voice, 1 shall 
be unto him that speaketh a barbarian, and he that 
speaketh shall be a barbarian unto me. Even so 
ye, forasmuch as ye are zealous of spiritual gifts, 
seek that ye may excel to the edifying of the Church 
Wherefore let him that speaketh in an unknown 
tongue pray that he may interpret. For if I pray 
in an imknown tongue, my spirit prayeth, but my 
understanding is unfruitful. What is it then ? I 
will pray with the spirit, and I will pray with the 
understanding also: I will sing wdth the spirit, 
and I will sing with the understanding also. Else 
when thou shalt bless with the spirit, how shall he 
that occupieth the room of the unlearned say Amen 
at the giving of thanks, seeing he understandeth 
not what thou sayest? For thou verily givest 
thanks well, but the other is not edified. 

^^I thank my God, I speak with more tongues 
than ye all: Yet in the church I had rather speak 
five words with my understanding, that by my voice 
I might teach others also, than ten thousand words 
in an unknown tongue." I Cor. XIV. 7 — 20, 



COMMON PRAYER IN 



How just are the observations upon this subject 
made by bishop Latimer, when under examination 
by the Popish delegates at Oxford. ^*You have 
changed the common Prayer, called the Divine 
Service, with the administration of the Sacraments, 
from the vulgar and known language, into a strange 
tongue, contrary to the will of God revealed in his 
word." 

This pernicious practice of the Church of Rome 
is also plainly repugnant to the custom of the Primi- 
tive Church. 

At the' day of Pentecost the Apostles preached 
the Gospel in divers kinds of tongues, so that every 
man heard the word of God in the language in which 
he was born. 

In the Acts of the Apostles (Acts IV. 24-,) the 
disciples are said to have lifted up their voices to 
God with one accord; and to have joined together 
in making a devout prayer to the Lord, the language 
of which prayer is there recorded. But how could 
they have done this, unless that prayer had been 
made in a language which all the persons there 
present understood? 

When the disciples assembled to elect an apostle 
in the stead of the traitor Judas (the number of 
names together being about an hundred and twenty) 
we are told that they said, "Thou, Lord, which 
knowest the hearts of all men, shew whether of 



THE ENGLISH TOXGrE. 



78 



these two thou hast chosen^ that he may take part 
of this ministry and apostleship^, from which Judas 
by transgression fell^ that he might go to his own 
place." Acts 1. 24. 25. 

But how could all the disciples then present have 
joined in this Common Prayer^ unless the words 
had been spoken in a language which all under- 
stood? 

1. There can be no r^a^ prayer without devotion. 

That prayer — and that prayer only — which ex- 
presses the devout breathings and aspirations of the 
heart will be accepted by God : 

But how can words uttered in a language not 
understood by the people do this? Mere toords 
find no acceptance with God. 

Public Prayer^ amongst other important uses, 
is very serviceable in quickening and enjlaming o\xx 
devotion: But where the Prayers are in an un- 
known tongue there can be no devotion at all. 

It is unreasonable for any one to suppose that 
there can be any real prayer without true devotion > 
and therefore, when public services are conducted 
in an unknown tongue, the words uttered are mere 
empty sounds ^ and not prayers; and such worship 
has been fitly compared to the prating of parrots, 
to which, indeed, all words not understood by the 
speaker of them bear the closest resemblance. 

Wherefore do we speak, if we would not be 

G 



74 



COMMON PRAYER IN 



understood? It was an holy resolution of St. 
Augustine, that he would rather say ossum in false 
Latin, to be understood by the people, than os in 
true, not to be understood : This practice, however 
it may seem in itself slight, and unworthy of too 
much contention, yet in regard to that miserable 
blindness and mis-devotion which it must needs 
draw in after it, it is so heinous, as may well de- 
serve our utmost opposition: The unavoidableness 
of which effects hath carried some of their casuists 
into an opinion of the unnecessaryness of devotion 
in these holy businesses ; so as one says, He that 
wants devotion, sins not; another, though it be 
convenient that the communicant should have 
actual devotion, yet it is not necessary. Alas, 
what service is this which poor souls are taught to 
take up with ; which God must be content to take 
from hood- winked suppliants ? This doctrine, this 
practice, thus new, thus prejudicial to Christians, 
w^e bless God we have so happily discarded." — Bj). 
Hairs Old Religion, 

Christ commandeth us to pray always when 
we have need ; and no doubt there is never a time 
but we have need, either for ourselves, or else for 
our neighbours; therefore to pray we have need, 
and we shall overcome the de\dl with faithful pray- 
er. For prayer is the principal weapon wherewith 
we mu&t fight against the devil. I spake of faith- 



THE ENGLISH TONGUE. 



75 



ful prayer^ for in times past we took bibbling bab- 
bling for prayer^ when it v^^as nothing less ; and 
therefore St. Paul addetli in spirit,'^''— Bp, Latimer's 
sermon on Ep.for 21 Sun, after Trinity, 

There is no word nor letter contained in this 
prayer, but it is of great importance^ and therefore 
it is necessary for us to know and understand it 
thoroughly ; and then to speak it considerately with 
great devotion ; else it is to no purpose to speak the 
words without understanding, it is but lip labour 
and vain babbling, and so unworthy to be called 
prayer ; as it was in times past used in England." 
Bp, Lathne^'^s First sermon on The hordJ^s prayer. 

The pious aiid devout feelings which the Liturgy 
in the English tongue has been instrumental in 
producing, have no doubt been deeply experienced 
by many thousands of godly people in this country 
since the Refonnation. 

In the following passages expression is given to 
those feelings by two holy and good sons of the 
Church of England. 

" On the 31st of this month, I was much affected 
at Evening Prayer, as I was on the 24th before; I 
find by sweet experience how good it is to keep in 
memory those gi'acious touches that are upon our 
spirits, and the pious dispositions that are at any 
time wrought in our hearts. Particularly I felt 
what 'it is to have a soul lifted up to God (as the 



T6 



COMMON PRAYER IN^ 



words of the anthem were Psalm LXXXVI.) 
above the body^ above all things here in this 
world. And I saw how frivolous all the powers 
on Earth are. in comparison with Him, who 
doth wondrous thmgs^ and is God alone, over- 
ruling all their motions^ as He pleaseth. I thought 
also how happy I should be^ could I have my heart 
always knit unto Him^ by hope in His mercy_j by 
perfect satisfaction in His love ; and by joy from 
thence flowing abundantly." — Atdohiograpliy of 
Bp. Patrick, 

There are but two objects that I have ever de- 
sii'ed for these forty years to behold: the one is my 
own vileness ; and the other is, the gloiT of God 
in the face of Jesus Christ: and I have always 
thought that they should be viewed together: just 
as Aaron confessed all the sins of all Israel whilst 
he put them on the head of the scape goat. 

The disease did not keep him fi-om applying 
to the remedy, nor did the remedy keep him fi'om 
feeling^ the disease. Bv this I seek to be, not onlv 
hzcmlled and tJiankfid^ but humhled in thanJcfuh 
ness, before my God and Saviour continually. 

Tliis is the rehgion which pervades the Litur- 
gy, and particularly the Communion Ser^-ice: and 
this makes the Litm*gy so inexpressibly sweet to 
me. The repeated cries to each Person of the 
ever-adorable Trinity, are not at all too frequent or 



THE ENGLISH TONGUE. 



77 



too fervent for me; nor is the Confession in the 
Communion Service too strong for me; nor the 
^ Te Deum/ nor the ascriptions of Glory after the 
Lord's Supper^ too exalted for me ; the praise all 
through savours of adoration; and the adoration 
of humility. And this shev^^s what men of God 
the framers of our Liturgy were, and what I pant, 
and long, and strive to be. This makes the Litur- 
gy as superior to all modern compositions, as the 
work of a philosopher on any deep subject is to 
that of a school boy, who understands scarcely any- 
thing about it.'' 

So deep are my views of my corruption, that I 
scarcely ever join in the Confession of our Church 
without perceiving, almost as with my bodily or- 
gans, my soul as a dead and putrefied carcase (Isai. 
I. 6.); and I join in that acknowledgement, ^ there 
is no health in us,' in a way that none but God 
Himself can conceive. No language that I could 
use could at all express the goings forth of my soul 
with those words, or the privilege I feel in being 
permitted to address the God of Heaven and Earth 
in the words, ^Almighty and most merciful Father." 
Life of Rev, C, Simeon,^ hy Rev. TV. Cams, 

2. Public worship in an unknown tongue is un- 
edifying and uninstructive to the greatest degree. 

The unedifying nature of prayer and thanksgiv- 
ing in a language not understood by the worship- 



78 



COMMON PRAYER IN 



pers^ is most powerfully set forth by St. Paul in 
the above-cited passage from 1 Cor. XIV. 

The unedifying character of public worship in 
Latin is strongly represented by Bishop Latimer 
in the following passages. 

What think ye of baptism ? Shall we evei- 
more in ministering of it speak Latin, and not 
English rather, that the people may know what is 
said and done?" — Bp. Latimerh Convocation 
Sermon. 

Down with the old honour due to God, and up 
with the new God's honour. Let all things be 
done in Latin : There must be nothing but Latin, 
not so much as Memento homo quod cinis es, et in 
cinerem reverteris. ^Remember man that thou 
art ashes, and unto ashes shalt thou return which 
be the words that the minister speaketh unto the 
ignorant people, when he giveth them ashes upon 
Ash- Wednesday, but it must be spoken in Latin. 
God's word may in no wise be translated into En- 
glish." — Bp. Latimer'' s Sermon on the Plough. 

The edifying and instructive effect of the Litur- 
gy in the native tongue is strongly set forth in the 
following passage. 

The liturgy as translated into the language of 
the country, has been, next to the preaching of the 
Gospel and the use of the Holy Scriptures one of 
the most elficacious means of Christian instruction. 



THE ENGLISH TONGUE, 



79 



It is so simple, expresses so well the wants, both 
temporal and spiritual of the people, — and, like 
the Bible, from whence a large part of it is de- 
rived, it so exactly meets every case— that it comes 
home to the experience, the heart, and the con- 
science ; tends to awaken the unconverted ; and is 
a source of comfort and consolation to the distres- 
sed sinner under his con\dctions, while the more 
advanced are edified by the spirituality of its peti- 
tions. My mind is more than ever convinced, ft'om 
my ministerial experience in New Zealand, of the 
essential value of a liturgical service to a people 
so uneducated and so unused to prayer. In this 
incomparable form of sound words as well as in 
Scripture, we are led to place our whole depen- 
dence upon a reconciled God through a crucified 
Redeemer : Christ and Christ alone is there made 
the foundation of our hope of pardon and of ever- 
lasting blessedness : and I believe that the sacred 
truths found in our Book of Common Prayer^ 
which are constantly sounding in the ears and fall- 
ing from the lips of the natives, have been one of 
the grand means of bringing them to their present 
state of mind. Translated into the language of 
New Zealand, our Liturgy is most strikingly beau- 
tiful. When any strange natives come into the 
Chapel and hear it, they say. Ah ! those are not 
native prayers : If ice did as these persons pray 



80 



COMMON PRAYER IN 



for US to do^ we should he very different from whai 
we are; we should cast away all our sins; we 
shoidd believe in their God^ and he like them in all 
their waysP — An account of the Neto Zealand 
Church Missions hy Rev. JVm. Yate, 

The foregoing words of the Eev. Wm. Yate af- 
ford a very strong testimony to the value of the 
Liturgy as a means of religious instruction in Mis- 
sions to the Heathen^ and as a most efBcacious 
mode of teaching the untutored savage proper ex- 
pressions wherewith to address the Almighty. 

Nor is the Liturgy in the English Tongue less 
valuable in imparting spiritual instruction to the 
poor at home. 

From the mode of life of our labouring poor it 
is to be feared that many of them would be betray- 
ed by their ignorance into the use of many irrev- 
erent and improper expressions in their addresses 
to the Almighty^ were it not that by often hearing in 
theirnative tongue the reverent^ devout^ and Scrip- 
tural prayers of the Liturgy^ they have gradually 
learnt proper expressions wherewith to clothe their 
ideas when supplicating the Majesty of Heaven. 

When we consider how forcible, how beautiful, 
and yet how plain and simple, are the prayers of 
our admirable Liturgy, we shall not wonder that 
some godly poor persons have been found who, al- 
though unable to read, have yet thoroughly and 



THE ENGLISH TOXGUE. 



81 



correctly learnt some of our beautiful prayers by a 
diligent and devout attention to them, when pre- 
sent at Church. 

3. The warning which is indirectly given to the 
unconverted when divine service is in the native 
language, is entirely missed under the popish system. 

Prayer in a language understood by the worship- 
per has a strong tendency to aioaken the careless 
and unconverted sinner, who is thereby taught most 
strongly his own deficiencies in piety and godliness : 
Such an one may be thereby led to think " If every 
pious christian ought to experience those pious feel- 
ings of which these holy prayers are the devout 
expression, how far must I be from the state of a 
true christian, who am an entire stranger to those 
feehngs of earnest devotion, to which the Common 
Prayer is intended to give utterance ? 

4. That comfort to the afflicted soul, which pub- 
lic prayer in the mother tongue is so eminently cal- 
culated to impart, is completely missed when the 
services are conducted in an unknown language, 

" What should it mean that God would us so 
diligent and earnest in prayer? Hath He such 
pleasure in our works ? Many talk of prayer and 
make it a lip labouring. Prayer is not babbling ; 
nor praying is not monkery. It is to miserable folk 
that are oppressed, a comfort, solace, and a remedy.'' 
Bp. Latimer^ s fourth sermon before K, Edward IV. 



82 



COMMON PRAYEE, IN 



Who shall say how many thousands of tried and 
afflicted souls have been solaced and comforted un- 
der their troubles, in a way of w^hich they w ould 
have known nothing, if the prayers of the Church 
of England had continued to be offered up in Latin, 
instead of the mother tongue. 

Let the afflicted and pious sons of the Church of 
England say. How often in past troubles their minds 
have been soothed and comforted by engaging in 
the admirable prayers of the Liturgy? 

5. There can be no Communion of spirit among 
the various members of the congregation, w^hen the 
public services are conducted in a language which 
they do not understand. 

It frustrates one very important object of public 
prayer, namely, the promotion of the Communion 
of saints^ when it is celebrated in an unknown 
tongue. 

The very expression common prayer indicates that 
it ought to be in a language understood by all the 
persons engaged in it. 

Every individual must feel isolated, even in a 
large congregation, when the service is conducted in 
a language which he does not understand; and 
therefore there is good reason to believe that many 
members of the Church of Rome amongst the up- 
per classes in really popish countries, who are in- 
fidels at heart, find the scenical and musical por- 



THE ENGLISH TONGUE, 



83 



tions of their services the principal objects of attrac- 
tion. 

On the other hand the deep communion of holy 
feeling which arises through the instrumentality of 
the Liturgy in the mother tongue is abundantly 
experienced in those of our Churches, where the 
responses are seriously and heartily made by the con- 
gregation, and a considerable number of really de- 
vout worshippers are to be found: Thus the Com- 
munion of saints upon earth, which in this country 
the Liturgy in the English tongue is so strongly in- 
strumental in producing, is one of the best prepa- 
rations for that united worship of praise and adora- 
tion which forms the blessed employment of saints 
in light. 



CHAPTER III. 



THE RULE OF FAITH. 

The fundamental difference between the Church 
of England and the Church of Rome consists in the 
essentially different standard to which they respec- 
tively refer for the Rule of Faith, 

This fundamental difference may be succinctly 
stated in the following words : The church of En- 
gland refers to the Holy Scriptures, as the sole Rule 
oj- Faith, and treats the written Word of God as 
the only standard by which to test every religious 
principle \ whilst the Rule of Faith in the Church 
of Rome may be briefly described as Scripture in- 
terpreted by Tradition, 

The Papists^ previous to the Reformation^ not 
only withheld the Scripture from the Laity; but 
also discouraged the perusal of the Bible even by 
the priests, and the students at the universities^. 



THE RULE OF FAITH. 



55 



who were educated for the priesthood, did not study 
the Scriptures directly, but through the medium of 
the Schoolmen. 

Thus Latimer, when a rigid papist, violently op- 
posed the Divinity Reader at Cambridge, because 
he directed the students to the study of the Scrip- 
tures instead of the writings of the school divines. 

To irritate him still more, the reader in divinity, 
named George Stafford, having embraced the 
doctrines of the Gospel, communicated them 
to the students of his class without reserve, ex= 
pounding in his lectures the Scriptures instead of 
the schoolmen. Latimer's wrath was roused by 
this innovation, and having a much greater venera- 
tion for Duns Scotus and Peter Lombard than for 
the Evangelists and St. Paul, he would contradict 
Stafford to his face, tell the students not to mind 
what he said and some times by his own authority 
drave them out of the School." 

Though m argument the papists spake of tradition 
as being only of Co-ordinate or equal authority with 
the word of God ; yet in practice they placed tra- 
dition above Scripture : Since in all difficult and 
doubtful points tradition as delivered in the 
decrees of Councils and in the decretals of Popes, 
and more fully expounded by the Schoolmen, was 
held to be conclusive, and was treated as an au- 
thority from which there was no appaah 

H 



86 



THE RULE OF FAITH. 



How exact is the parallel between the state of the 
Church of England previous to the reformation, and 
that of the Jewish Church when our Blessed Sa- 
viour was upon earth. 

Did the Jewish people huild their faith not upon 
the written word of God plainly expounded, but 
upon the corrupt interpretation that was given of 
it by their school doctors ? Was that interpretation 
ostensibly founded upon Oral tradition ? And had 
the Misnah succeeded in becoming in their esteem 
of superior authority to the inspired writings of 
Moses and the prophets ? In like manner before 
the Reformation, the word of God was never stu- 
died except through the medium of the Schoolmen ; 
nor was any other interpretation of it regarded 
than that of tradition as expounded by the school 
doctors. 

Did the Jewish interpreters, by explaining away 
the genuine meaning of Scripture render the word 
of God of none effect by their traditions ? In like 
manner before the Heformation the Papists had so 
corrupted the word of God by their traditions that 
it was perverted by their false reasonings to bolster 
up the worst of superstitions and practices. 

As the only remedy for the evil results of the 
false interpretation of the scribes, did our Blessed 
Saviour exhort the people to search the Scriptures 
for themselves; and did the apostles pursue the 



THE RULE OF FAITH. 



87 



the same course^ and encourage the people to search 
the Scriptures daily to see if the things they taught 
them were so ? 

And the Blessed Reformation was effected by 
the very same instrumentality^ namely^ by men for- 
saking the Schoolmen^ as Latimer did^ and beta- 
king themselves to the study of the pure word of 
God. 

As the Jews in our Saviour's time held their tra- 
ditions in higher estimation than the written word 
of God; so the Papists^ before the Reformation, 
by claiming for the Church of Rome an unerring 
loisdom in the interpretation of Scripture^ really 
placed the authority of the Church above that of 
Scripture. 

The word of God^ previous to the Reformation^ 
was like a precious treasure buried under a large 
heap of rubbish — for it was for centuries buried 
under the lumber and rubbish of tradition and the 
interpretations of the schoolmen — and it was the 
blessed work of our venerable Reformers to remove 
this intolerable load of rubbish, and to exhibit the 
invaluable treasure of God's word to the admiring 
gaze of the English people. 

We shall cease to wonder that the schoolmen 
should be held in so much veneration by the Pa- 
pists, when we consider that they employed all 
their vast learning and ingenuity on the side of 



88 



THE, RULE OF FAITH. 



tradition ; and laid out all their skill of reasoning 
(which was very great), in so interpreting Scrip- 
ture^ as to wrest it to the support of all the corrupt 
doctrines and practices of popery. 

The gross corruptions of the Church of Rome 
both in doctrine and practice are point blank con- 
demned by Scripture ; but since to keep up those 
corruptions strongly tends to the worldly interests 
and advantage of the Papists^ we need not wonder 
at the great respect paid by them to the schoolmen, 
who employed all their learning in explaining away 
those pas'sages of Holy Scripture, which condemn 
the lucrative corruptions of the Church of Rome. 

Great and blessed was the change produced at 
the Reformation by the instrumentality of our 
venerable Reformers, who not only denied oral tra- 
dition to be of superior authority to the word of 
God, but also denied it to be of co-ordinate or 
equal authority ; and maintained in the face of a 
fiery persecution that the Holy Scriptures consti- 
tute the sole rule of Faith. 

Hence Latimer, on his conversion, applied him- 
self to the study of the Word of God, and deser- 
ted the schoolmen. 

Here I have occasion to tell you a story which 
happened at Cambridge. Master Bilney, or rather 
Saint Bilney, that suffered death for God's word 
sake, the same Bilney was the instrument whereby 



THE RULE OF FAITH, 



89 



God called me to knowledge^ for I may thank him^ 
next to God^ for that knowledge that I have in the 
Word of God. For I was as obstinate a Papist as 
any in England^ insomuch that when I should be 
made bachelor of divinity^ my whole oration went 
against Philip Melancthon^ and against his opin- 
ions. Bilney heard me at that time^ and perceived 
that I was zealous without knowledge: and he 
came to me afterwards in my study^ and desired 
me for God's sake to hear his confession. I did 
so. and to say the truths by his confession I learned 
more than afore in many years. So from that time 
forward I began to smell the wwd of God^ and 
forsook the school doctors^ and such fooleries.'^ — = 
Bjy. Latimer's First sermon on the Lord's Prayer, 

The following passages exhibit in a clear light 
the sentiments entertained by our venerable Refor- 
mers upon this vital and fundamental difference 
between ourselves and the Church of Rome^ and 
they give to the winds the pretensions of the pa- 
pists to the possession of unwritten verities/' as 
they call them. 

" O there is a waiter hath a jolly text here^ and 
his name is Dionysius : I chanced to meet with his 
book in my lord of Canterbury's library ; he was 
a monk of the Charterhouse. I marvel to find 
such a sentence in that author. What taught 
Christ in this sermon ? Marry,, saith he^ it is not 



90 



THE KULE OF FAITH. 



written. And he adcletli more unto it ; Evangeh 
istce tantum scripseriint de sermonibiis et miracidis 
CJiristi quantum cognocerimt inspirante Deo siif- 
ficere ad cedificationem ecclesice, aa conjirmationem 
fidei^ et ad salutem aimnarum, ' It is true, it is 
not written ; all his miracles were not written^ so 
neither were all his sermons written: yet for all 
that^ the evangelists did write so much as was ne- 
cessary. They wrote so much of the miracles and 
sermons of Christy as they knew by God's inspira- 
tion to be sufficient for the edifying the Church, 
the confirmation of our faith^ and the health of 
our souls.' If this be true, as it is indeed^ where 
be unwritten verities ? I marvel not at the sen- 
tence, but to find it in such an author." — Bp. Lat- 
imer'^s Sixth sermon before K. Edicard VL 

Amongst many balkings is much stumbling ; 
and by stumbling it chanceth many times to fall 
down to the groimd: And therefore let us not 
take any by-walks, but let God's word direct us : 
let us not walk after, nor lean to our own judge- 
ments, and proceedings of our forefathers, nor seek 
not what they did, but what they should have 
done] of which thing Scripture admonisheth us 
saying, Ne inclinemiis preceptis et traditionibus 
j^atriim neque faciamus quod videtur rectum in 
ocidis nostris : ^ Let us not incline ourselves unto 
the precepts and traditions of om* fathers; nor let 



THE RULE OF FAITH. 



91 



us do that seemeth right in our eyes.' (Deut. XII.) 
But surely we will not exchange our fathers' doings 
and traditions with Scripture; but chiefly lean 
unto them and to their prescription^ and do that 
seemeth good in our own eyes. But surely that is 
going down the ladder : scala cceli^ as it was made 
by the pope^ came to be a mass ; but that is a false 
ladder to bring men to heaven. The true ladder 
to bring a man to heaven^ is the knowledge and 
following of Scripture." — Bp. Lathner^s First ser- 
mon before JT. Edward VI, 

With equal clearness and force Bp. Latimer 
maintains that no decree of a General Council is 
to be received unless it agi'ees with God's Holy 
word. 

^They took a counsel;' ^^some goodly things 
some weighty matter, I am sure, that these holy 
fathers consulted upon. It must needs be for the 
commonwealth, and the profit of many, that these 
holy fathers came together for. It was to snare 
and trap Him in his words. This was their device, 
this was their counsel. To this end they gathered 
such a company of holy fathers. A council, a 
council, Bomim est concilium^ said one; yea marry, 
quoth another, sed honorum, ' A council is good ; 
yea, sir, if it be of good men.' For else what is a 
council, if it be wicked, of wicked men ? If they 
say, this was done by a council, determined in a 



92 



THE KULE OF FAITH, 



Gouncil: what is it the better^ if the council be 
wicked ? The Nicene council was gathered of a 
great number of Bishops and learned men^ yet had 
not one man been there they had determined con- 
trary to God's word. They were minded and ear- 
nestly bent to make a decree^ that no priest should 
marry ; but one old man, and unmarried himself, 
withstood that act^ and turned the council's mind^ 
so that they meddled not with that decree. And 
why ? More credence is to be given to one man 
having the holy word of God for him^ than to ten 
thousand without the word. If it agree with God's 
word^ it is to be received ; if it agree not^ it is not 
to be received? though a council^ yea^ though an 
angel from Heaven had determined it." — Bp, Lat- 
imer's sermon preached at Stamford, 

In perfect harmony with these words is the lan- 
guage of the Church of England in 
ARTICLE XXI. 
Of the authority of General Councils, 

" General Councils may not be gathered together 
without the commandment and will of princes. 
And when they be gathered together, (forasmuch 
as they be an assembly of men^ whereof all be not 
governed with the Spirit and Word of God,) they 
may err^ and sometimes have erred^ even in things 
pertaining imto God. Wherefore things ordained 
by them as necessary to Salvation have neither 



THE RULE OF FAITH. 



93 



strength nor authority^ unless it may be declared 
that they be taken out of holy Scripture." 

Reason^ the greatest gift of God to man^ is not 
to be overborne or trampled upon by any human 
authority whatever. 

No faculty hestoived hy God on man^ and vjhich 
therefore naturally belongs to man, (and such is 
reason, the highest of all our endowments^) is ever 
rendered null and void by any Revealed Law of 
God: But the Papists are constantly engaged in 
misrepresenting the Revealed will of God^ and in 
describing it in some very important particulars as 
opposed to the Law of Nature, 

Every law of true religion — that is^ every law 
foi the government of man considered as a moral 
and an accountable being—will either be found 
inroUed by the Holy Spirit in the Sacred Scriptures^ 
or engraven by Him upon the human heart: But 
many of the laws which the Church of Rome has 
been accustomed for ages to force by carnal power 
on every conscience, are 

laws which none shall find 

Left them inroUed, or what the Spirit within 

Shall on the heart engrave."— P. L. XII, 522. 
Amongst the laws which, contrary to the law of 
Nature and the revealed will of God, the papists 
for many centuries have enforced by carnal power 
upon mens' consciences, is the law which decrees 
the compulsory celibacy of the Clergy/ 



94 



THE EULE OF FAITH. 



The histories of the different countries of Europe 
record many instances of the frightful results of this 
iniquitous law^ not ten in a thousand however of 
the monstrous consequences of that wicked enact- 
ment have been made known to the worlds and not 
before the day of judgment will be fully revealed 
to the assembled universe the whole of the fearful 
crimes which have resulted from sinful mortals 
presumptuously daring to contravene the holy 
laws of Almighty God. 

Of all the instances of forcing on every conscience 
laws which none shall find inroUed in Scripture^ or 
engraven by the Holy Spirit on the human heart 
the most pernicious (because it is fundamental) is 
that iniquitous law^ which dethrones reaso7i from 
her seat in the human mind^ denies to her the free 
exercise of the powers bestowed upon her by God^ 
and calls upon her to yield herself up^ as a most ab- 
ject and pitiful slave^ to the authority of a mere hu- 
man power^ which^ though unauthorized by God^ 
pretends to infallibility^ and thus presumptously 
arrogates to itself one of the Divine attributes. 

Why was reason implanted in the human mind 
by the Almighty^ if not to be exercised by us all? 
Surely we are as responsible for the right use of this 
our highest faculty^ as for the right use of any other 
of our powers? Nor can we^ without great sin_, de- 
cline the responsibility of exercising our reasoning 
faculties. 



THE RULE OF FAITH. 



95 



The Papists by surrendering their reason in U7i' 
enquiring and uninvestigating submision avoid this 
responsibility altogether. 

It is the well known established practice of the 
Papists to rely entirely on the authority of the 
Church of E-ome^ and so to avoid the trouble of any 
investigation on religious questions. 

That this general practice of t he members of the 
Church of Rome is in the highest degree pernicious ^ 
is evident from the fact that it completely suppresses 
and renders null the powers of human reason on 
the all-important subject of religion. 

No stronger proof of it's pernicious character can 
exist than the fact that the Scriptures both of the 
Old and New Testament continually appeal to men 
as reasonable beings: They continually address 
themselves to our rational faculties : Our Blessed 
Saviour in his discourses constantly appealed to the 
judgment and understanding of his hearers : Hence 
the Sacred Scriptures must be addressed to every 
one^ and^ therefore^ every one ought to study the 
Bible for himself. 

Man is spoken of as a rational beings because 
reason distinguishes him from the lower animals ; 
and he is not at liberty either to decline or to forego 
the exercise of this his highest faculty in the most 
important Subject to which he can apply it. 

Religion is a personal matter. Living Faith^ 



96 



THE RULE OF FAITH. 



that is, Faith whereby the penitent believer is jus- 
tified through the merits of Christ — is undoubtedly 
faith in God^ and not faith in many or in any set 
of men whatever : But that unreasoning and un- 
investigating reliance upon the authority of the 
Church of Rome^ which is generally practised by 
members of her communion, is not faith in God 
at all, but rather an unwarrantable dependence 
upon human authority. The language of such per- 
sons to the Church of Kome is, I decline altoge- 
ther to investigate for myself the doctrines of reli- 
gion, as revealed in the word of God, and I do not 
employ any means to enable me to judge for myself, 
I receive implicitly and without investigation all 
the doctrines which you tell me I ought to believe, 
I trust entirely to you, and rely upon you not to 
deceive me." 

Now such conduct as this is utterly subversive 
of ?^ personal religion, being entirely inconsistent 
with genuine faith in God (without which faith 
there can be no true religion,) and is nothing more 
than mere faith in man. 

We are commanded by the highest authority to 
"^Search the Scriptures'; and we are taught that 
^Faith Cometh by hearing, and hearing by the word 
of God'; from which words, as well as from many 
other passages of Holy Scripture, it is manifest 
that when a man possesses justifying faith, it is in 



THE RULE OF FAITH. 



97 



all cases the result of the influence of the Holy 
Spmt upon a personal study of the word of God 
for himself; that he is to investigate the truths 
of religion for himself; that he is to judge for himself 
as to whether the doctrines proposed for his accep- 
tance are in accordance with Scripture or not ; and 
that that only is true faith which arises from the Con- 
viction, which he feels^ after due investigation and 
examination^ of the truth of the doctrines of the Gos- 
pel : But upon the popish plan this genuine faith 
cannot have any existence. Well therefore has the 
great Poet described the practice of the Church of 
Rome in the following words. 

" What will they then 
But force the Spirit of grace itself, and bind 
Her consort Liberty ? What but unbuild 
His living temples^ built by Faith to stand. 
His own faith, not another's; for on Earth, 
Who against Faith and Conscience can be heard 
Infallible?— P. L. XH, 525. 
There is one exercise of private judgment which 
the Papists not only permit but encourage; and 
that is private judgment when it leads persons of 
other persuasions to join themselves to the Church 
of Rome : When however they have once joined 
themselves, the exercise of private judgment in 
religious matters is ever afterwards denied to them. 
As therefore Papists not only allow but encourage 
I 



98 



THE RULE OF FAITH. 



the exercise of private judgment in so important a 
matter as the choice of a churchy they can give no good 
reason for refusing to allov^ people to carry it still 
further^ and to exercise private judgment in other 
particulars. If it be right to exercise private judg- 
ment in religious matters at all^ it cannot be wrong 
to exercise it in other matters besides the very im- 
portant one of choosing to what Church we will 
belongs and therefore the conduct of the Church of 
Rome in not permitting the people to read the 
Scriptures for themselves is virtually condemned 
by their own practice. 

The first argument employed by the papists as a 
preliminary to the assertion of their claim to the 
possession of an infallible interpreter of Scripture^ 
is the need in which we stand^ as they assert^ of an 
unerring guide ; for unless^ say they^ such a guide 
can be found upon earthy so many^ and so conflict- 
ing are the interpretations of Scripture, everything 
would be unsettled and uncertain. Their prelim- 
inary argument^ then^ seems briefly to be this: 
We stand in need of an unerring guide, therefore 
there must be one somew^here upon Earth And 
this preliminary argument being settled, they next 
proceed to endeavour to shew that that unerring 
guide is with them. Now the preliminary argu- 
ment contains a very great fallacy^ since it takes it 
for granted that we are proper judges of what i§ 



THE KULE OF FAITH. 



99^ 



necesmry for us^ than which opinion none can be 
more false. So very limited are our present facul- 
ties^ and so small a part of the entire plan of the 
moral Government of God are the wisest of men 
able to discern, that many things, which in our 
present state appear to be necessary for us, are not 
so in reality ; and of that necessity God is the best 
and only judge, and not any man or set of men 
whatever: 

There is therefore no weight to be attached to 
the argument for infallibility as derived from the 
supposed necessity for an unerring guide ; and it 
does appear that that supposed necessity is alleged 
to get rid of the apparently unavoidable uncertain- 
ty, which must (as they assert) ever attend the 
practice of every man reading the Scriptures for 
himself, and forming his own private judgment as 
to the doctrines which are, or are not, taught in the 
Gospel. 

This argument for the necessity of an unerring 
guide in order to avoid the uncertainty which must 
otherwise exist from the conflicting interpretations 
of Scripture, is a favourite argument with the Pa- 
pists, and has been very extensively employed by 
them both in ancient and in modern times. It was 
dwelt upon at some length by Brookes, Bishop of 
Gloucester, when addressing the holy martyr, Bish- 
op Kidley. 

Except we do constitute the Church our foun°" 



100 



THE EL'LE OF FAITH. 



dation. stay, and judge^ we can have no end of con- 
troversies^ no end of disputations. For in that we 
all bring Scriptures and doctors for the probation 
of our assertions, who should be judge of this our 
controversy ? If we ourselves^ then we be singu- 
lar and wise in our o^vn conceits^ then cannot we 
avoid the woe that the prophet speaketh of. It re- 
maineth therefore^ that we submit oui'selves to the 
determination and arbitrement of the Churchy with 
whom God promised to remain to the world's end. 
to whom He promised to send the Holy Ghost, 
which should teach it the truth. Wherefore^ Mas- 
ter Eidley, if you will avoid the woe that the pro- 
phet speaketh of^ be not you wise in your own 
judgment : If you will not be wise and singular 
in your own judgment^ captivate your own under- 
standing, subdue youi' reason^ and submit yourself 
to the determination of the Church." 

The same argument was also employed by the 
popish disputants appointed by K. James 11, to 
dispute with Bp. Patrick before the Lord Treasurer 
of that time; in the hope of winning over that 
nobleman to popery. 

" We came at last to discourse of the infallibility 
of the Churchy but they could not tell me where 
it was placed; only asserting there must be such a 
thincn in the Church, otherwise all was uncertain. 
Which I shewed was false^ for God had given us 
all the certainty that human nature^ and fallible 



THE RtLE OF FAITH. 



101 



creatures could have ; and they could tell us of no 
means of certainty which we had not." — The Auto- 
hiograpliy of Bp. Patrick. 

It may^ I think^ be safely affirmed^ that those 
who come to the study of the Holy Scriptures in a 
prayerful and humble frame of mind, really seek- 
ing guidance from above and the salvation of their 
souls through Christy will very rarely come to differ- 
ent conclusions as to the meaning of Scripture on 
all fundamental points ; and therefore that very 
uncertainty which seems to exist, and upon which 
the papists lay so^much stress, is undoubtedly a part 
of the all-wise purposes of the Most High ; and 
from the existence of that uncertainty we may con- 
clude that it is an important part of o\u probation, 
by which we are tried whether we will come to the 
study of God's woixl in a proper spirit, or not ; 
and if we refuse or neglect to do so, and come to 
the study of God's word not to find salvation for 
our souls therein, but to wrest it as a means of 
promoting our loorlclly interest, our tvorldly ambi- 
tion, or our loorldly pleasures ; we shall find it be- 
come unto us a savour of death unto death, and 
not of life unto life. 

It was thus that some false christians applied 
themselves to the study of the Scriptures, even in 
the days of the apostles ; but not on that account 
did the apostles, like the Church of Rome, forbid^ 
the study of the Word of God. 



102 



THE EL'LE OF FAITH. 



^^xlccount that the lono^-sufferinor of our Lord is 
Salvation; even as our beloved brother Paul also 
according to the v^isdom given unto him hath^^'rit- 
ten unto you^ as also in all his Epistles speaking 
in them of these things ; in which are some things 
hard to be understood^ which they that are unlearn- 
ed and unstable wrest^ as they do also the other 
Scriptures unto their own destruction." — 2 Pet. 
HI. 15. 16. 

From all these considerations it wiU appear^ that 
the Almighty has constituted this uncertainty in 
the interpretation of Scripture a very important 
part of our trial, and He thereby proves whether 
we will come to the study of His holy word in a 
teachable and humble spirit, with no other motive 
than to seek the eternal Salvation of our souls, 
and to receive with meekness the engrafted word; 
or whether we will ( like some bad christians in the 
apostles' days) wrest the Scripture to our own de- 
struction: Hence it will appear that this important 
part of our probation is frustrated by the popish 
plan, and their eiTor is manifest, not only in their 
preliminary argument in which they assume the 
necessity of an infallible interpreter upon Earth, 
but also in their endeavour to shew that the infal- 
lible Interpreter is to be found in the Church of 
Home. 

In endeavouring therefore to get rid of an un- 



THE PvI'LE OF FAITH. 



103 



certainty in the interpretation of Scripture^ which 
uncertainty is nevertheless permitted to exist by 
God for Tvise purposes — and by claiming unerring 
wisdom for mere human authority, all the certainty 
gained by them is a certainty of falsehood, and a 
fixedness of error. And such must always be the 
result when poor worms of the earth arrogantly 
set themselves up to be wiser thcin God ; and sin- 
fully pretend to supply what to their short-sighted 
minds God appears to have left imperfect; when^ 
indeed;, there is no imperfection at all. 

The papists having in limine settled it to their 
own satisfaction^ that there must be an infallible 
guide somewhere upon Earthy next proceed to claim 
rather than to prove the possession of that infalh- 
ble guide by themselves: "When some of the 
wisest and most learned of theh' divines are ques- 
tioned as to where in the Church of Rome that 
infallible guide is to be found ? If their interro- 
gator will not be satisfied with the sreneral answer 
^' in the Chm'ch;" then the wisest and most crafty 
will evade a definite reply^ and^ like the chaplains 
of K. James II. who disputed with Bishop Patrick^ 
will decline to say where ; and will content them- 
selves with stoutly maintaining that an infallible 
guide is to be found in the Church of Eome^ and 
no-where else: x\nd such a mode of proceeding 
is both subtle and politic^ since they know full 



104 



THE RULE or FAITH. 



well that learned men in their communion are 
divided in opinion on this question (a fundamental 
question too in the popish system) ; some of them 
stoutly maintaining that the Pope is the infallible 
guide^ and others as stoutly maintaining that infal- 
libility resides not in the Pope^ but in the decrees 
of General Councils: And since to acknowledge 
the existence of so great a diversity of opinion on 
a fundamental question^ would not only be indi- 
rectly to admit a great deficiency of the unity 
w^hich is their continual boast ; but also virtually 
to confess the non-existence of that very infallibility 
which^ if it exist at all, cannot reside in more than 
one authority, their most crafty controversialists 
are accustomed to maintain generally that an un- 
erring guide is to be found in the Church of Rome^ 
and in the Church of Rome only; and to avoid 
specifying particular authority in that Church 
which possesses infallibility. 

It is well knovm that many able and learned 
men in the Church of Rome have maintained that 
the infallible guide is a General Council and 7iot 
the Pope ; and that a General Council has conse- 
quently the power to correct the Pope if he should 
err ; and even to depose him if he should become 
infected with heresy. 

Those who maintain infallibility to be in a Gen- 
eral Council have in the present day a very weak 



THE RULE OF FAITH. 



105 



foundation for their opinion^ for as no Council 
which even Papists would call ^general' has been 
assembled since that of Trent^ it is evident that 
that infallible guide ( i. e. a General Council )^ has 
for three Centuries ceased to deliver its oracular 
responses^ and to exercise its presumed unerring 
powers ; and therefore^ those who claim infallibility 
for the decrees of a General Council must acknow^- 
ledge^ that if the Church of E-ome once had an 
unerring guide the has long ago lost it ; and that 
she no longer possesses an infallible interpreter of 
Holy Scripture. 

For the foregoing reason^ most modern papists 
who can be brought to specify with w^hat particu- 
lar authority in their Church infallibility resides^ 
will be found to claim it not for a general council 
but for the Pope. 

As in the times previous to, and during, the Re- 
formation, Councils had not ceased to be assembled, 
we find the Papists of the sixteenth century in 
their disputes with the Reformers, bring forward 
in the support of Popery the decrees of Councils, 
the writings of the fathers, and the decisions of the 
Schoolmen ; but in those days little or nothing was 
ever said about the infallibility of the Pope. 

As however no council has been assembled since 
that of Trent, the doctrine of a supposed infalli- 
bility in the Pope has been gradually gaining 



106 



THE RULE OF EAITH. 



ground from the era of the Reformation until now ^ 
and to such an extent has the assertion of it been 
carried, that many modern Papists would as soon 
think of calling in question the Pope's supremacy^ 
as they would do his infallibility. 

Here it may be observed, by the way, if the 
power of the Popes was so excessive in the dark 
ages, when supremacy only was claimed for them, 
and not infallibility ; how vast would be their tyran- 
ny and usurpation, if they were again to get the up- 
per hand, now that their deluded votaries are ready 
not only to ascribe supremacy to the pope, but also 
infallibilitv, which (since to err is human) is one 
of the distinctive attributes of Almighty God. 

Many facts might be brought forward demonstra- 
ting the extreme absurdity of the opinion that the 
Pope is infallible? but as one well authenticated 
historical fact proving that Popes not only may err, 
but actually have erred, is quite sufficient utterly to 
destroy the claim of papal infallibility, one such 
fact only shall be here produced. 

The historical fact to which I now refer is con- 
nected with the history of the early Jesuit mission- 
aries to China. 

The conduct of Mathew Ricci, an Italian Jesuit 
of the 16th Century, who may be justly regarded as 
the founder of the Roman Catholic Mission in Chi- 
na, is thus described by Sir John Davis. 



THE HULE OF FAITH. 



i07 



•^^With great good sense he saw the folly of attempt- 
ing at once to contend with those prejudices of the 
Chinese which were blended with such of their 
institutions as they considered most sacred, and 
which in fact formed the very foundations of their 
social system. 

^^Montesquieu has justly argued, from the pecu- 
liar character of the Chinese customs, against the 
facility of introducing material changes in them; 
and especially of substituting the Roman Catholic 
observances. The assembling of women in Church- 
es, their private communication with priests, the 
prohibition of offerings at the tombs of parents, were 
all abominations in their eyes which could never 
be endured. Ricci, for such reasons, made a dis- 
tinction between civil and sacred rites, admitting 
the former in his converts, and particularly the 
ceremonies at tombs ; and his success accordingly 
was considerable." — Sir John Davis's Chinese. 

Now let great attention be given to the narrative 
of what was done with reference to these same 
Chinese rights long after the death of Hicci, who 
appears to have been a very able and judicious man. 

^^In consequence of the disputes which had arisen 
from a very early period, among the Jesuits and 
other orders concerning Chinese i^es and ceremo- 
nies, Mathew Ricci had drawn up for the Mission a 
number of rules, in which he considered the objec- 



108 



THE UULE OF FAITH. 



tionable customs as merely civil and secular. Morales, 
however, a Spanish Dominican, declared them to 
be idolatrous, and as such they were condem- 
ned by Innocent X. Martinez, a Jesuit, subse- 
quently proved that these rites were of a civil na- 
ture, in which light they came to be allowed by 
Alexander VII. Thus two opposite opinions were 
sanctioned by papal infallibility, and the Kingdom 
of anti-Christ was divided against itself — Sir John 
Daxis^s Chinese, 

What person of common candour and honesty 
after duly considering, the utter destruction wrought 
by this fact alone, (namely, two different Popes ma- 
king an exactly opposite decree on a very important 
question,) to the claim of papal infallibility, can 
ever for the future pretend that the Pope is an 
unerring guide ? 

When the arguments for infallibility which 
have been urged by Papists both of ancient and 
modern times are duly considered, it will be found 
that the reply of some of their controversialists to 
the question " where in the Church of Eome is in- 
fallibility to be found " will neither be "with the 
Pope"; nor with a general council"; but their 
answer will be iii siihstance as follows: " Oral Tra- 
dition, as set forth in the decrees of councils, and 
in the Decretals of the Popes, and more fully ex- 
pounded and defended in the elaborate writings of 



THE RL'LE OF FAITH. 



109 



the Schoolmen." Now the veiy act of assuming 
oral tradition to be an infallible interpreter of Scrip- 
ture^ is to make it not indeed of co-ordinate or equal 
authority with the Word of God^ but to place it far 
aoove it: because in all doubtful points Scripture is 
brought to the test of Tradition^ and not Tradition to 
the test of Scripture : so that^ practicaUij ^ Scripture 
is made to take its authority from Tradition^ which 
fixes the meaning of it in all doubtful points. 

Some of the more candid of the Romish contro- 
versialists have openly maintained that there is 
more certainty in oral Tradition than in Scripture; 
and have thereby placed Tradition in argument, as 
all Papists do place it in practice, above Scripture. 

Dr. GifFard^ one of the Chaplains of King James 
II, in his controversy with Bishop Patrick, openly 
maintained this proposition. 

"We were not yet quiet : for Dr. Jane being gone 
to Oxford, the Lord Treasurer sent to me on the 2ord 
of December, in the morning, to meet Dr. Giffard at 
his house, about seven o'clock that night, he having 
something to say about infallibility, vrhich he desired 
my Lord to hear. I went thither at the time ap- 
pointed, and was sent for into my Lord's closet vrhere 
I found three men, (which much surprised me,) 
sitting by my Lord. 

"A chair being set for me over against them, he 
that sat next to my Lord began a long discourse to 

K 



110 



THE KXJLE OF FAITH. 



demonstrate^ as he called it^ that the Christian faith 
was revealed and received before the Scriptures were 
extant^ and therefore he did not depend on the 
Scriptures^ hut on the fidelity of the Churchy which 
infallibly delivered it and can do it without the 
Scriptures. 

I told him this seemed to me to overthrow the 
Christian faith^ which would soon be lost if the 
Scriptures were laid aside. For while the Apostles 
livedo they taught men without the Scriptures of 
the New Testament^ (which was not presently writ- 
ten,) what the Christian faith was* Yet when they 
were gone, and left no such men as they were be- 
hind them, innumerable impostors would have 
started up, if they had not left in writing what they 
had preached. Besides, the Apostles, and Christ 
himself appealed to the Scriptures j and declared 
they said nothing but what the Prophets had de- 
livered. Then he affirmed that the religion of Moses 
was before it was written, about which it would be 
too long to relate what I replied. But after long dis- 
course Dr. Giffard took up the matters, and laboured 
to shew that this way of conveying truth, by word 
of mouth, was more certain than by writing. 

At which the Lord Treasurer lift up his hands, 
and said, ^it was the strangest proposition that ever 
he heard'. I will not relate all that I replied to 
this ; but only mention one thing, which was, what 



THE RULE OF FAITH. 



Ill 



moved men to be at the trouble to make deeds 
and conveyances of their estates^, if they might be 
as well settled to all posterity by word of mouth ? 
This touched the first gentleman that disputed 
with me^ who I understood afterward was a lawyer, 
no less man than judge Alla.hon,^^— Bishop Patrick^ s 
autobiography. 

There cannot be a stronger proof of the vital error 
of the Church of Rome on this fundamental question 
than the fact that our Blessed Saviour always ap- 
pealed to Scripture ; nemr to tradition : And when 
the scribes and Pharisees appealed to tradition in 
order to justify their own corrupt practices, so far 
from allowing the lawfulness of the appeal. He 
utterly disallowed and rejected it; and severely re- 
proved them for rendering the word of God of none 
effect by their traditions. And here we gain a full 
view af the fundamental difference between the 
Church of England and the Church of Rome : The 
Church of England maintains that the Scriptures 
are the sole rule of faith — they only are the word 
of God — and all tradition is to be brought to the 
test of Holy Scripture, and if unsanctioned or con- 
demned thereby, is to be utterly rejected. 

The Church of Rome, on the contrary, maintains 
that besides the written Scriptures our Saviour and 
his apostles left orally a tradition, which the pa- 
pists contend has always been faithfully preserved 



112 



THE RULE OF FAITH. 



by the Church, and for which they verhally claim 
co-ordinate or equal authority, with Scripture ; but, 
practically as we have seen, make it of much 
greater authority, because they claim for oral Tra- 
dition the deference due to an infallible Interpreter. 

What a firm bulwark and strong security does 
the Church of England provide against the vital error 
of the Church of Rome on this all important question 
by stedfastly maintaining the supreme authority of 
Holy Scripture. 

In order to persuade people to subdue their reason 
{as Brookes, Bp, of Gloucester, exhorted the martyr 
Ridley to do,) and to submit their understandings 
in uninvesti gating credulity to the decisions of a 
guide, for which they claim infallibility, the Papists 
are wont to dwell upon the obscurity of the Scrip- 
ture ; and to represent it as an impossibility rightly to 
understand the word of God without a diligent study 
of the writings of the Fathers. This is a 
favorite theme with them. The full and com- 
plete answer to this objection is. It is not true that 
principal truths of the Gospel are obscurely sta- 
ted in holy Scripture ; on the contrary, they are set 
forth with uncommon clearness and precision, and 
are written, as it were, with a sunbeam. And al- 
though there is a degree of obscurity hanging over 
the statement of the more recondite truths of re- 
ligion, which it is not necessary for us to compre- 



THE RULE OF FAITH. 



113 



tend in order to the attainment of our eternal Sal- 
vation ; yet it will be found to be an obscurity pur- 
posely left by the Almighty^ because he would not 
have us too curiously pry into matters which He 
has not seen fit fully to reveal ; and so far will the 
theological student be from finding that obscurity 
removed by a perusal of the writings of the 
Fathers^ that his views of difficult passages of Holy 
Scripture will only become more bewdldered and 
perplexed by their conflicting interpretations. 
Many valuable practical expositions of the word of 
God are indeed to be found in the writings of the 
Fathers^ and those venerable men are to be treated 
with all due respect as ancient and laborious com- 
mentators on Holy Scripture; but it is in the 
highest degree absurd to look upon their interpreta- 
tions as infallible^ when they not only widely diff'er 
from each other in explaining the obscurities of the 
word of God; but the interpretation of a passage 
by one eminent Father made at one time^ is not 
unfrequently found to be altogether different from 
the interpretation of the same passage by the same 
Father at another time . 

"These Doctors we have great cause to thank 
God for them^ but yet I would not have them^ al- 
ways to be allowed. They have handled many 
points of our faith very godly ; and we may have 
a great stay in them in many things ; we might not 



114 



THE ETJLE OF FAITH. 



well lack tliem : but yet I would not have men to 
be sworn to them ; and so addict, as to take hand 
over head whatsoever they say : it were a great in- 
convenience so to do." — Bj), Latimer^s seventh 
Sei^mon preaclied he fore K, EdicardYl, 

Another favorite practice of the Papists is to en- 
large upon the union among themselves^ and the 
disunion among Protestants: And there is reason 
to think that a considerable number of those persons^ 
who have recently left the church of England to 
join the Church of Rome, have been greatly influ- 
enced by the addi'ess with which this argument has 
been placed before them. 

If^ however^ many of those deluded persons had 
sufficiently considered that uniformity is notunity: 
If^ instead of listening to plausible arguments in 
which the unity among papists is magnified to dis- 
tortion, and all the divisions existing amongst them 
are artfully and studiously suppressed^ — arguments 
too in which the differences only of Protestants are 
dwelt upon^ and no notice whatever is taken of those 
fundamental doctrines in which a very large ma- 
jority of Protestants agi'ee — had they listened to 
more impartial statements of the alleged union of 
the one. and of the alleged disunion of the other ; 
may we not believe that some of them at least would 
have hesitated before they abandoned that pure and 
Eeformed Church, in which an 02)en Bible was 



THE EL^LE OF FAITH. 



115 



their blessed inheritance? Unity — true unity — is 
indeed a characteristic of the disciples of Christ : In 
the solemn prayer recorded in the 17th Chapter of 
St. John's Gospel our Blessed Saviour specially de- 
sires that "all his people may be one, even as He 
and the Father are one." 

Hence popish controversialists point with triumph 
to the divisions existing among Protestants, and 
they ask with no small degree of self-complacent 
satisfaction,how can Protestants deceive themselves 
by thinking that they are the genuine disciples of 
Christ, when by their endless divisions they prove 
themselves before the whole world to want one of 
the essential marks and badges by which Christ's 
disciples were to be known in all ages, namely, 
unity among themselves ? " 

This enquiry, thus plausibly made, has undoubted- 
ly had a great influence during the recent secessions 
in inducing many to join the Church of Pome. 

This argument, however, will be found upon 
closer examination, to be more plausible than true ; 
for if it be admitted that Unity in Truths is the 
only unity meant by our Blessed Saviour, then it 
will be found on an impartial examination of the 
question, that there is very little true unity amongst 
the members of the Church of Pome. Let the 
nature of true unity be well considered. 

In the time of the six articles, there was a bishop 



116 



THE EULE OF FAITH. 



which ever cried unity^ unity ; but he would have 
a popish unity^ St. Paul to the Corinthians saith^ 
Sitis unanimes^ ^Be of one mind' : But he addeth 
Secundum Jesum Christum^ ^according to Jesus 
Christ'; that is^ according to God's holy word; 
else it were better war than peace : we ought never 
to regard unity, so much that we would or should 
forsake God's word for her sake. When we were 
in popery we agreed well, because we were in the 
kingdom of the devil, we were in blindness. In 
Turkey we hear not of any dissension among them 
for religion's sake. The Jews that now be have no 
dissension amongst them, because they be in blind- 
ness. When the rebels were up in Norfolk and 
Devonshire, they agreed all, there was no dissension: 
but their peace was not, secundum Jesum Christum^ 
^according to Jesus Christ.' Therefore St. Hilary 
hath a pretty saying: Speciosum quidem nomen 
est pads etpulchra opinio unitatis : sed quis duhitat 
earn solam unicam Ecclesice pacem esse quce Christi 
est; ^It is a goodly word. Peace, and a fair thing. 
Unity ; but who doubts but this to be the only right 
peace of the Church, which peace is after Christ ; 
according to his words ? ' Therefore let us set by 
unity, let us be given to love and charity : but so 
that it may stand with godliness. For peace ought 
not to be redeemed, Jactura veritatis, with loss of 
the truth ; that we should seek peace so much, that 



THE RL'LE OF FAITH. 



117 



we should lose the truth of God's word." — Bp, 
Latimer's Sermon on the Beatitudes, 

Truth must come before unity : The wisdom that 
is from above is first pare, theri peaceable : And this 
order is nezer reversed. It "is the attempt to unite 
the iron with the clay — the written word of God 
with human tradition — which is, and always must 
be, fatal to true unity ^ i. e, to unity founded upon 
truth. 

It will be found in fact that there is not more real 
unity among the different sections in the Chui'ch 
of Rome (more uniformity there may be), than 
amongst the different persuasions of Protestants: 
As a proof of this may be noticed the disgust and 
offence given to the Chinese by the Roman Catholic 
Missionaries, in consequence of the quarrels and dis- 
putes of the different orders of monks amongst 
themselves ; and in this country, before the Refor- 
mation, the differences between the mendicant friars 
and the parochial clergy are notorious, the former 
having been accustomed to despise the latter, and 
to treat them mth the greatest contempt. 

But not only is it usual for Papists to extol the 
union which, as they assert, exists amongst them- 
selves ; another very favourite theme with them is 
the disunion among Protestants : all the different 
sects of Protestants, say they, bring Scripture in 
support of their doctrines and practices ,* and with 



118 



THE KULE OF FAITH. 



reference to this matter a modern Popish bishop 
has designated Scripture ^^a nose of wax". 

In answer to this objection — so plausibly stated by 
the Papists — it may be safely maintained that the 
disunion amonsr Protestants arisino^ fi'om the exer- 
cise of private judgment is not nearly so great as 
Papists would wish to represent ; and even if it 
were^ true tmihj must be founded upon truth; and 
tmity must never be promoted by the sacrifice of 
truth. Without truth for the foundation^ you may 
obtain uniformity^ but never unity, 

A large majority of Protestant dissenters agree 
with [the Church of England on ^fundamental 
doctrines. 

That very numerous and respectable body of 
Protestant Dissenters^ the Wesleyan Methodists^ 
are^ on the testimony of JohnWesley^ their Founder^ 
completely at one with the Church of England on 
all fundamental topics. 

xl serious clergyman^ convinced of his upright- 
ness^ but yet staggered at a conduct which he 
thought contrary to the interests of the Estabhshed 
Chm'ch^ desired to know in what points he differed 
from the Church of England. I answered^ says Mr 
Wesley^ to the best of my knowledge in none\ The 
doctrines we preach are the doctrines of the Churchy 
clearly laid down both in her prayers^ articles^ and 
homilies. He asked^ In what points then do you 



THE RULE OF FAITH. 



119 



differ from the other clergy of the Church of Eng- 
land. I answered^ In none fi'om that part of the 
clergy who adhere to the doctrines of the Church ; 
but from that part of the clergy who dissent from 
the Church (though they own it not) I differ in the 
points following:" — 

^^First, they speak of justification^ either as the 
same thing with sanctification^ or as something 
consequent upon it. I believe justification to be 
wholly distinct from sanctification^ and necessarily 
antecedent to it." 

Secondly, they speak of our own hohness or good 
works, as the cause of our justification : or that for 
the sake of luhich^ on account of lohichy we are 
justified before God. I believe neither our own 
holiness nor good works are any part of the cause 
of our justification; but that the death and righ- 
teousness of Christ are the whole and sole cause of 
it; or that for the sake of ichichy on account of 
which, we are justified before God. 

^Thirdly, they speak of good works as a condition 
of justification, necessarily previous to it. I believe 
no good works can be previous to justification, nor 
consequently a condition of it, but that we are jus- 
tified (being till that hour ungodly, and therefore 
incapable of doing any good work) by faith alone, 
faith without works (though producing all, yet) 
including no good work. 



120 



THE RULE OF FAITH. 



^^Fourthly, they speak of sanctification (or holi- 
ness) as if it were an outward things as if it con- 
sisted chiefly, if not wholly, in these two points. 
1. The doing no harm: 3. The doing good, (as it 
is called) i, e. the using the means of grace, and 
helping our neighbour. I believe it to be an inward 
thing, namely, the life of God in the soul of man ; 
a participation of the Divine nature ; the mind that 
was in Christ ; or, the renewal of our hearts, after 
the image of Him that created us. 

"Lastly, they speak of the new hirth as an out- 
ward thifig; as if it were no more than baptism; 
or, at most, a change from outward wickedness to 
outward goodness, from a vicious to (what is called) 
a virtuous life. I believe it to be an inward thing : 
a change from inward wickedness to inward good- 
ness; an entire change of our inmost nature from 
the image of the devil (wherein we were born) to 
the image of God; a change from the love of the 
creature to the love of the Creator, from earthly 
and sensual to Heavenly and holy affections: In 
a word, a change from the tempers of the spirits 
of darkness to those of the angels of God in 
Heaven. There is therefore a wide, essential, 
fundamental, irreconcileable difference, between us, 
so that, if they speak the truth as it is in Jesus, I 
am found a false witness before God: but, if I teach 
the way of God in truth, they are blind leaders 



THE RULE OF FAITH. 



121 



of the blind."— Ze/b of the Rev, J. Wesley. 

The grand error of many Protestant dissenters 
by which they greatly hinder unity, is^ that they 
do not think it sufficient that the Church of Eng- 
land teaches no doctrine as necessary to Salvation^ 
which is incapable of Scripture proofs but they 
further require that all the rules relating to Church 
discipline and to Church Government, should have 
express Scriptural authority for them, otherwise 
they refuse to conform to the Church of England: 
Now since the apostles laid down very few details 
as to the discipline and Government of the Church, 
all that ought to be required in that case should be, 
that no rule of Church Government should be or- 
dained, which is repugnant to Scripture ; and that 
all things should be done decently and in order. 
Whilst therefore no doctrine should be taught, which 
cannot be clearly proved by Scripture, the Church 
should be left at full liberty to lay down rules of 
discipline and Ecclesiastical Governments provided 
she ordains no rule contrary to Scripture, 

All the rules employed for the discipline and 
good government of the Wesleyan Methodists, for 
instance, are by no means to be found detailed 
in the New Testament; but the members of that 
religious community think it quite sufficient to take 
the same ground as that taken by the Church of 
England as to discipline and government ^ namely, 

L 



122 



THE RULE OF FAITH. 



the oion-repitgnancy of their rules to the written 
word of God. 

When due weight is given to these considerations^ 
and when it is further considered how large a body 
of British dissenters cordially agree with the Church 
of England on fundamental points, it is a subject 
of deep lament that they still keep aloof from her 
communion; especially when the vast exertions 
made to propagate popery amongst us, would require 
us to present a united front against the common 
adversary. 

That large body of Protestant dissenters in Eng- 
land, who agree with the Church of England on 
fundamental points, would do well carefully to con- 
sider, and candidly and impartially to weigh, the 
following able language of the late Dr. Chalmers ; 

^^To the question by which it was thought they 
would have gravelled us, when the difference is so 
insignificant between the Church and the sectaries, 
why treat them so unequally? — our reply is, when 
the difference is so insignificant, why keep up 
that difference at all? — Why do sectaries keep 
aloof from the Church, on considerations which are 
confessedly insignificant and paltry: We hear of 
their common faith, that is, of their agreement with 
the Church on all vital and essential topics; and 
this, in opposition to the bigots within the Establish- 
ment, we heartily accord to the great majority of 



THE RULE OF FAITH. 



123 



the Dissenters in both parts of the island. But if 
they agree in all that is essential^ what is the charac- 
ter of the topics on which they differ ? There can 
be no other reply to this^ than that they must be the 
nonesssentials of Christianity — the niigcB trimales if 
not the nugm dijiciles of doctrine and Government — 
the caprices^ or whimsical peculiarities^ in which^ 
through the very wantonness of freedom in this land 
of perfect toleration^ men have chosen to besport 
themselves^ and so broken forth into their party- 
coloured varieties : each having a creed^ or rather I 
should say (for substantially speaking nine-tenths 
of the people in Britain have all the same creedj 
each having a costume and designation of their 
own." — Dr. Chalmerses VI Lecture on National 
Church Estahlishments, 



CHAPTER IV. 



CHRIST THE ONLY SACRIFICE. 



^^Among the important truths which have obtain- 
ed the general consent of mankind^ none seems to 
have more universally prevailed among all nations 
of the vrorld^ than a belief in the necessity of some 
sacrifice being made before human guilt could be 
done away^ and the need of offering an atonement 
to the Most High by shedding of bloody before man 
could possibly obtain remission of his sms-, or be 
reconciled to his offended Creator. 

If we turn our attention to the religious practice 
of the Ancient Heathens we shall find^ that from 
the prevalence of evil and misery which they saw 
and felt^ there universally prevailed amongst them 
the conviction that the supreme Being had become 
offended with mankind, and held a controversy 
with the creatures of his hand, and therefore the 



CHRIST THE OXLY SACEIFICE. 125 



first act of piety which their reason led them to per- 
form was the attempt to propitiate his anger^ to 
recommend themselves to the divine favom% and to 
recover the approbation of Heaven by the means of 
oblations and sacrifices. 

Nor does a more perfect knowledge of the exis- 
tence as well as the cause of the divine displeasure^ 
enable us to say that they w^ere wrongs either in the 
belief of the existence of the divine anger^ or in the 
attempt to reconcile themselves to an ofiended God; 
although they entirely failed^ as was likely^ in the 
means of reconciliation. 

Neither^ considering that they were destitute of 
direct E-evelation^ was there anything unreasonable 
in their conduct. For the act of piety next in 
order to a belief in the existence of a supreme Gov- 
ernor of the universe, would naturally be the attempt 
to become reconciled to that Great Being, whom 
fi:om the presence of evil and misery in the world, 
they knew to be off'ended with them. 

And since they not only perceived that He was 
offended, but also were pretty generally convinced 
that a just cause for His displeasure had been given 
by mankind, who had disobeyed his laws, and 
rejected His authority; the idea of making restitu- 
tion and satisfaction seems universally to have 
occurred to them, and the first act of satisfaction 
which reason suggested was that o£ sacrifice, by 



126 



CHRIST THE SACHIFICE, 



the offering of which they hoped not only to escape 
the punishment due to their guilty hut also to be 
able to purchase the favour and good will of heaven. 

And since no immediate Revelation of God's 
will had been made to them^ it is no wonder that 
they endeavoured to propitiate the Deity by sacrifi- 
ces and vows^ and thereby to hope not only for par- 
don for the past, but also for favour and approba- 
tion for the fnture. 

And if we consult their practice, we shall find 
that they willingly surrendered the very best of 
their worldly goods to their false gods, in the hope 
that they would be favourable to them, and in some 
cases it was even thought necessary *^to give the 
fruit of the body for the sin of their souL' 

And if we pass on from the consideration of those 
sacrifices which the light of nature led the Ancient 
Heathens to perform, to the numerous sacrifices of 
the Jewish ritual which were performed by the ex- 
press commandment of God himself, we shall find 
the same great truth forced by the most undeniable 
evidence upon our conviction; that sacrifice is lie- 
cessary before punishment can be remitted, pardon 
gained, and man reconciled to his ofi"ended Creator ; 
and that Svithout the shedding of blood there is 
no remission.' 

That it was impossible the blood of bulls or of 
goats, whether offered by Heathens or by Jews, 



CHRIST THE ONLY SACRIFICE. 



127 



should take away sin St. Paul has clearly shewn in 
his epistle to the Hebrews ; and therefore all the 
sheddins: of blood which took place before the com- 
ing of Christ must be considered as pointing to that 
great event which took place when the Eternal Son 
of God ^offered himself up as a lamb without spot 
unto God^' and appeared once in the end of the 
world to take away sin by the sacrifice of Himself. 

That sin when once it has been committed has 
effects which no after repentance can do away^ we 
might have learnt from the voice of nature^ even 
had Kevelation been silent ; and that repentance is 
not of efficacious to destroy the effects of human 
transgression^ would appear from the sacrifices of 
the A^ncient Heathens to be the general sense of 
mankind. 

It is true, we cannot tell loliy it was fit that an 
atonement should be made^ or lioio the atonement 
of the Son of God is effectual to the pardon of the 
penitent any more than we can tell lioio God exists. 
Nor is it necessary that we should do so: all that 
we need, know on the subject are t\\Q facts that the 
atonement loas necessary^ and icill he effectual to 
the pardon and absolution of all them that truly 
repent and unfeignedly believe His Holy Gospel ; 
as well as tlie consequent duties which the atone- 
ment binds upon all who would participate in the 
eternal benefits of it. 



128 



CHRIST THE ONLY SACRIFICE, 



The doctrine of the atonement is^ without excep- 
tion^ the most important subject which can engage 
the attention of mankind^ since it reveals to us the 
Only means whereby the Most Higli will permit 
Himself to be reconciled to the penitent sinner, the 
only satisfaction which He will receive in lieu of 
the punishment of the guilty^ the only terais upon 
which He will restore man to the innocence and 
happiness which he has lost^ and the only sacrifice 
which He will accept as the propitiation of our 
sins. 

All the consequences of the atonement^ all its 
wonders^ all its eternal effects no tongue of man or 
angel could tell; but that they are of great^ of un- 
speakable extent^ we may judge from the fact that 
the angels who have not^ as far at least as we know^ 
any personal interest in it^ do nevertheless desire 
to look into its glories 

It was not to be expected^ however^ that man 
was to be interested to so great^ so unspeakable an 
extent in the work of the atonement without being 
called upon by the help of God's grace to perform 
high and important duties^ necessarily arising out 
of that great sacrifice which was offered by the Son 
of God upon the cross. 

First and foremost of these duties is a lively faith 
in its efficacy^ without which it will profit us no- 
things and the great means of human Redemption 



CHRIST THE OXLY SACRIFICE. 



129 



becomes perfectly inapplicable to our individual 
case. 

And this brings us to consider briefly the nature 
of that lively faith or trust in God's mercy through 
Christy the exercise of which is the appointed means 
whereby to enable us to make ?i personal application 
of the Redeemer's merits to ourselves in particular 
and to lay hold of the hope of pardon of our sins, 
as well as of the promise of the eternal inheritance. 
And if in speaking on this subject I should first state 
what this lively faith is not — if I should first proceed 
to point out who those are who do not trust in God's 
mercy through Christ, I should say certainly not 
that large classs of persons in every age and in every 
rank of life, who make trust in God to consist of 
a mere act of the mind or opinioyi of the head^ 
which is neither joined to any true love to God, His 
Religion, and His service in the heart, nor to the 
practice of unfeigned devotion and true holiness in 
the every-day actions of the life. 

Nor, certainly, on the other hand, can they with 
any truth be said to trust in God's mercy through 
Christ, who trust in man and make flesh their arm, 
who vainly confident in their own strength, feel not 
that of themselves they have no power to help them- 
selves; or those whose religion is a mere matter of 
business to be gone through once a week, and then 
dismissed and forgotten, rather than to be an ever 



ISO CHRIST THE ONLY SACRIFICE. 

present principle rulings influencing^ and pervading 
all their thoughts^ words^ and actions. 

And in passing on to speak of those who do really 
possess a lively faith in Christy and who do really 
trust in His merits for salvation, I should say they 
are those, and only those, whose constant endeavour 
it is to crucify those sins which rendered the atone- 
ment offered by the Son of God on the cross neces- 
sary ; who are continually mortifying all their car- 
nal and corrupt affections, and daily proceeding in 
all virtue and godliness of living; and who shew 
by their conduct that they consider it their bounden 
duty, assisted by the Holy Spirit, to die daily unto 
sin, and rise again to righteousness, as the Blessed 
Saviour died on the cross for our sins, and rose 
again for our justification. 

And whilst such godly persons will most humbly 
acknowledge that they have no power of themselves 
to help themselves, and will therefore constantly 
pray for God's help ; they will at the same time use 
the utmost diligence, and will follow up the Divine 
assistance granted unto them by daily endeavouring, 
themselves to walk in the blessed steps of the 
Saviour's most holy life. 

And by the exercise of a true faith in the merits 
of a crucified Saviour, which is only known to be 
a true faith, by its imm^ediate connection with all 
those other acts of piety which make it as plainly 



CHRIST THE ONLY SACRIFICE, 



131 



known as a tree is known by its fruity such good 
Christians will not only find themselves safe under 
the Highest protection in all the troubles and sor- 
rows of this life present^ but they will also have 
good hope of everlasting glory in the life to come ; 
and will abound in liope through the power of the 
Holy Ghost. 

And as they draw towards the end of their earthly 
course^ and as the time of their departure is at hand^ 
they will find this hope of entering into life through 
the atonement ofi'ered on the cross^ to be what St. 
Paul describes it to be^ an anchor of the soul both 
sure and stedfast — they will find it a hope which 
maketh not ashamed in the hour of death — and 
they will not be disappointed of their earnest 
expectation^ and their hope in the day of judgment." 
Essay Vlllth. of the Author's Defence of the 
Church of England. 

When we consider that the great doctrine of the 
atonement and sacrifice of Christ lies at the root of 
all the other doctrines of the Gospel^ and that there 
is not one of those other doctrines which does not 
branch out fi'om this root ; and when we further 
consider that although the sacrifice of the death 
of Christ is verhally acknowledged by the Papists^ 
it is nevertheless practically disowned and superse- 
ded by that corrupt doctrine (i. e. the doctrine of the 
mass,) w^hich lies at the root of all the other cor° 



132 CHlilST THE ONLT SACRIFICE. 

ruptions and superstitions of Popery — How truly 
grateful ought we to be to Almighty God for having 
given such a measure of spiritual strength to our 
venerable Reformers as to enable them to restore 
the great Gospel doctrine of "Christ the only sac- 
rifice ; " to the proper place assigned to it in holy 
Scripture. 

The blessed doctrines of the Gospel may be fitly 
compared to a goodly tree planted in the garden of 
the Churchy the root and main stem of that tree 
being "the only sacrifice of Christ;" and the other 
Evangelicjal doctrines the branches springing out of 
the same. 

The important doctrine of Justification solely 
through the merits of Chris fs death appliedby Faith; 
or^ when elliptically and more briefly stated^ the 
important doctrine of Justification by faith — is one 
of the principal branches which grow^ out of the 
main-stem doctrine of the atonement of Christ. 

The doctrine which insist upon the necessity of 
personal holiness^ and upon good works as fruits of 
faith indispensably requisite in the penitent believer 
— is another of the principal branches growing out 
of the main-stem doctrine of "Christ the only sacri- 
fice"; and so of all the other doctrines of the 
Gospel. 

For many centuries previous to the Reformation 
this goodly tree had been removed from the garden 



CHRIST THE ONLY SACRIFICE. 133 



of the Church by the Papists^ and in it's stead they 
had planted a deadly Upas tree^ the main stem of 
which was bifurcated, and consisted of the doctrine 
of Transubstantiation on the one part, and that of 
the Propitiatory sacrifice of the mass on the other 
part; — and from this bifurcated main-stem had 
grown out all those other branch doctrines of Popery, 
which are ruinous and destructive to the souls of men. 

The principal branches growing out of the main - 
stem Popish doctrine of the Mass (considered in it's 
double form of Transubstantiation and Propitiatory 
sacrifice,) are the following : 

1. The branch doctrine of human merit which, 
previous to the Reformation, had grown to gigantic 
dimensions. 

2. The branch doctrine of works of supereroga- 
tion, and of pardons and indulgences, bear the clo- 
sest affinity to the first branch, and have yielded a 
prodigious crop of soul-destroying fruit. 

3. The great branch doctrine of Purgatory 
grows directly out of the main-stem doctrine of 
the Propitiatory sacrifice of the Mass, and always 
has been, and still continues to be, laden with the 
most deadly fruit of soul delusion — ^fruit which has 
always been found to lull the alarmed conscience 
of the sinner to sleep by the worst of spiritual 
opiates, and to encourage the wicked to persevere 
in the practice of sin and iniquity. 

M 



134 CHRIST THE ONLY SACRIFICE. 



-i. The pretended miracles of saints^ and pil- 
grimages to their relics^ have also been productive 
of fruit pernicious to the souls of men. 

5. The branch doctrine of the icorshipping of 
Images^ and of the mediation of saints^ are heavily 
laden with the evil fi'uit of an idolatrous adoration 
of them; and are amongst the worst of the cor- 
ruptions of Popery. 

6. Superstitions practices, by which the sacrifice 
of Christ is evacuated, and the cross of Christ made 
of none effect, are other branches springing out of 
the same deadly main-stem, and are prohficly la- 
den with soul-destroying fi'uit. 

What mortal man can estimate the enormous 
quantity of deadly fruit — in the highest degi'ee 
pernicious to the souls of men — which the upas 
tree of Popery has for many ages produced ? 

What a blessed work were om* veuerableE efomiers 
instrumental under God. in effecting for England^ 
when they lopped off the boughs of this deadly 
upas tree with the axe of God's word^ cut down 
the main-stem thereof^ and eradicated the very 
roots^ which in multiform and complex ramnifica- 
tions had struck their deadly fibres deep into the 
garden of the Church. 

Let us consider the noble and illustrious labours 
of these venerable men^ as they proceeded to lop 
off one by one with the axe of Scripture the pro- 



CHRIST THE ONLY SACRIFICE. 



135 



lific branches of this deadly upas tree^ to cut down 
the main- stem of it^ and, havmg pulled up it's 
very roots, to replant in it's stead in the garden of 
Christ's holy Church, the tree of pure and unde- 
filed Gospel truth. 

1. How nobly our venerable Reformers wielded 
the axe of God's word, and lopped off the deadly 
branch doctrine of human merit, which, previous 
to the Keformation, had grown to gigantic dimen- 
sions, will be manifest from the following passages. 

How Cometh it to pass that our prayer pleaseth 
God? Our prayer pleaseth God, because Christ 
pleaseth God. When we pray, we come unto Him 
in the confidence of Christ's merits, and thus offer- 
ing up our prayers, they shall be heard for Christ's 
sake : yea, Christ w^ill offer them up for us, that 
offered up once his sacrifice to God, which was ac- 
ceptable ; and he that cometh with any other mean 
than this, God knoweth him not." 

^^This is not the Missal sacrifice, the Popish sa- 
crifice, to stand at the altar, and offer up Christ 
again — Out upon it that ever it was used." — Bp. 
Latimer's Fourth sermon preached before K, 
Edward VI, 

Whosoever resorteth unto God, not in the con- 
fidence of his own merits, but in the sure trust of 
the deserving of our Saviour Jesus Christ, and in 
his passion; whosoever doth invocate the Father 



136 



CHRIST THE ONLY SACKIFICE. 



of heaven^ in the trust of Christ's merits, which 
offering is the most comfortable and acceptable 
offering to the Father; whosoever, I say, offereth 
up Christ, which is a perfect offering, he cannot 
be denied the thing he desireth, so that it be ex- 
pedient for him to have it * * * * whosoever 
resorteth to God without Christ, resorteth in vain." 
Bp. Latimer's Fifth sermon preached before K, 
Edward VL 

^*Now this that he suffered in the garden is one 
of the bitterest pieces of all his passion: this fear 
of death, w^as the bitterest pain that ever he abode, 
due to sin which he never did, but became debtor 
for us. All this he suffered for us ; this he did to 
satisfy for our sins. 

^* It is as much like as if I owed another man 
twenty thousand pounds, and should pay it out of 
hand, or else go to the dungeon of Ludgate; and 
when I am going to prison, one of my friends 
should come, and ask. Whither goeth this man ? 
And after he had heard the matter, should say. 
Let me answer for him, I will become surety for 
him. Yea, I will pay all for him."— Lat- 
imer'^ s seventh Sermon preached before K. Ed- 
ward VL 

Oh ! it was a grevious thing that Christ suf- 
fered here. Oh, the greatness of this dolor that 
he suffered in the garden, partly to make amends 



CHRIST THE ONLY SACRIFICE. 



137 



for our sins^ and partly to deliver us from death ; 
not so that we should not die bodily^ but that this 
death should be a way to a better life, and to de- 
stroy and overcome hell. Our Saviour Christ had 
a garden, but he had little pleasure in it. You 
have many goodly gardens, I would you would in 
the midst of them consider what agony our Sa- 
viour Christ suffered in his garden. A goodly me- 
ditation to have in your gardens. It shall occasion 
you to delight no further in vanities, but to remem- 
ber what he suffered for you, it may draw you from 
sin : It is a good monument, a good sign, a good 
monition, to consider how he behaved himself in 
this garden." — Bp. Latimer's seventh Sermon 
preached before K. Edward VI. 

Learn here every good Christian to abhor this 
most detestable and dangerous poison of the pa- 
pists which go about to thrust Christ out of his 
seat; learn here, I say, to leave all papistry and to 
stick only to the word of God, which teacheth 
thee that Christ is not only a judge, but a justifier, 
a giver of salvation, and a taker away of sin ; for 
he purchased our salvation through his painful 
death, and we receive the same through believing 
in him; as St. Paul teacheth us saying, Justificati 
gratis per gratiam ipsius per redemptionem quoe 
est in Christo Jesu\ ^ Being justified fi'eely by his 
grace through the redemption that is in Christ 



138 CHRIST THE ONLY SACRIFICE. 



Jesus." (Romans^ III. 24.) — Bp, Latimer's Ser- 
mon on the first Sunday after Epiphany. 

" Christ hath deserved that those which believe 
in him shall be quit from all their sins. These 
benefits of Christ are set out in Scripture in many 
places ; and these be the weapons wherewith we 
must fight against the devil and his illusions ; not 
with holy water; For I tell you the devil is not 
afraid of holy water. It is Christ that hath got- 
ten the victory over him^ it is He that vanquisheth 
the serpent's head, and not holy water." — Bp, Lat- 
imer^s second Sermon on the Lord^^ Prayer, 

"Now to the matter; Almighty God, I say, set 
out his will by Moses and the Prophets, and this 
will is contained in certain laws, which laws God 
commandeth that we should keep ever before our 
eyes, and look upon them as in a glass, and so 
learn to order our lives according unto the same. 
And in case a man swerve from the same, and so 
fall into the danger of damnation, God revealed 
further his will how to remedy the matter, namely, 
by repentance and faith ; so that whosoever from 
the bottom of his heart is sorry for his sins, and 
studieth to leave them and live uprightly, and then 
believeth in our Saviour, confessing that he came 
into this world to make amends for our sins ; this 
man or woman shall not perish, but have forgive- 
ness of sins, and so obtain everlasting life." — Bp. 
Latimefs fourth Sermon on the Lord^s Prayer, 



CHRIST THE ONLY SACEIFIOE, 



139 



^^We read in a book which is entitled^ Vitm 
Patrum, ^The lives of the Fathers in that same 
book we read that there was once a great holy man^ 
(as he seemed to all the world) worthy to be taken 
up into heaven : now that man had many disciples^ 
and at a time he fell sick ; and in his sickness he 
felt in great agony of his conscience^ insomiich 
that he could not tell in the world what to do. 
Now his disciples standing about him, and seeing 
him in this case, they said unto him: how chanceth 
it that ye are so troubled, father ? for certainly, 
there was nobody so good a liver, so holy as ye 
have been ; therefore you have not need to fear ; 
for no doubt but that you shall come to heaven." 

The old father made them answer again, say- 
ing; Though I have lived uprightly, yet for all 
that it will not help me ; I lack something yet ; 
and so he did indeed, for certainly if he had fol- 
lowed the counsel of his disciples, and had put his 
trust in his godly conversation, no doubt he should 
have been gone to the devil. For though we are 
commanded to do good works, and we ought to do 
them ; yet for all that we must beware how we do 
them : when we do them to the end to be saved by 
them, then we do them not as we ought to do ; 
then we thrust Christ out of his seat and majesty. 
For indeed the kingdom of God is merited, but 
not by us. Christ he merited the kingdom of hea- 



140 



CHRIST THE ONLY SACRIFICE. 



ven for us^ through his most painful death and pas- 
sion."— Latimer^ s Sermon on the Gospel for 
third Sunday in Advent, 

" This is the greatest comfort in the worlds to 
know that our Saviour is born^ that he is abroad, 
and at hand unto every one that calleth upon him. 
What greater gladness can be unto a man that 
feeleth his sin, and seeth his damnation before his 
eyes ; unto such a man nothing is more acceptable 
than to hear that there is a Saviour which will help 
him and heal his sores. Therefore this message of 
the angeV was very joyful tidings." — Bp, Latimefs 
Sermon preached on Christmas -day ^ 1552. 

The papists as I told you before, made him but 
a half Saviour : but how ? Marry thus : they say 
that all they that have lived well in this world, 
have deserved heaven with their good works, with 
almsgiving, and other such works merited everlas- 
ting life. And therefore when they die, they shall 
be received of Christ, and he shall give them ever- 
lasting Ufe, which they in their life-time have de- 
served by their own deeds: so that our Saviour 
shall be after their sayings only a judge. He shall 
judge which be those that have deserved heaven, 
and them he shall receive into everlasting life ; and 
so he shall give unto every one according to his 
merits. Such a Saviour the papists make him. 

"But I pray you, if it should be so as they say. 



CHRIST THE O^^LY SACRIFICE. 



141 



which of us should be saved ? Whose works are 
so perfect that they should be able to deserve hea- 
ven? for^ I tell you^ heaven and everlastmg life is 
a more precious thing than can be deserved by our 
doings, with our outward works. And therefore 
the papists deprave Christ and spoil him of his 
honour and dignity : for he is another manner of 
Saviour than they fantasy him to be, for he repu- 
teth all them for just, holy, and acceptable before 
God, which believe in him, which put their trust, 
hope, and confidence in him." — Bp, Latimer^ s 
Sermon preached on St. John Evangelisfs day. 

" The law of itself is holy and good, but we are 
not able to keep it, and therefore we must seek our 
righteousness, not in the law, but in Christ, which 
hath fulfilled the same, and given us freely his ful- 
filling. 

And this is the chiefest cause wherefore Christ 
would fulfil the law. But all the papists think 
themselves to be saved by the law." — Bp, Latimefs 
Sermon preached on Twelfth day. 

There is a common saying amongst us here in 
England, ^ Every thing is, say they, as it is taken'; 
which indeed is not so : for everything is as it is, 
however it be taken, but in some manner of things 
it is true, as in this matter : we of ourselves are 
unjust, our works imperfect, and so disagreeable 
unto God's laws ; yet for Christ's sake we be taken 



142 



CHRIST THE OXLY SACRIFICE. 



for just^ and our works are allowable before God; 
not that they be so indeed for themselves^ but 
they be taken well for his sake. God hath a plea- 
sure in our works^ though they be not so perfectly 
done as they ought to be^ yet they please him^ and 
he delighteth in them^ and he will reward them 
in everlasting life. We have them not by our me- 
rits, but by Christ. And yet this sentence is true^ 
Reddit unicuique juxta opera ^ ^he will reward every 
one according to his deserving;' he will reward 
oxu' good works in everlasting life, but not with 
everlastin'g life^ for our works are not so much 
worth, nor ought not to be esteemed so as to get us 
heaven, for it is written. The kingdom of heaven is 
the gift of God.^^ — Bp, Latimer^ s Sermon preach- 
ed on Twelfth day. 

We have a common saying amongst us : ' Every 
thing is as it is taken'. We read of King Henry 
the Seventh, at a time as he was served with a cup 
of drink, a gentleman that brought the cup, in 
making obeisance, the cover fell to the ground ; the 
King seeing his folly, saith, Sir, is this well done? 
Yea, Sir, said he, if your majesty take it well. 
With this pretty answer the King was pacified. 
So it is with us touching our Salvation, our works 
are imperfect, but God taketh the same well for 
Christ's sake ; he will not impute into us the im- 
perfectness of our works, for all our imperfections 



CHRIST THE ONLY SACRIFICE. 



143 



and sins are drowned in the blood of our Saviour 
Jesus Christ, and whosoever believeth the same 
stedfastly, shall not perish. But we must be sure 
of it; we may not doubt^^but be certain that Christ 
hath destroyed the works of Satan; that is, he hath 
taken his power from him, so that he can do us no 
more harm; and we must certainly believe his 
promises, which are, that we shall have life ever- 
lasting in believing in him, and being sure of his 
promises, than are we sure of Salvation. Here you 
see, that we must seek our Salvation, not in our 
works, but in Christ. For if we look upon our 
works, we shall never be sure, as I said before, they 
be evil and imperfect; and evil works deserve an- 
ger, and imperfect works are punishable, and not 
acceptable, and therefore they deserve no heaven 
but rather punishment." — Bp. Latimer's Sermon on 
the First Sunday after Epiphany, 

"If God should enter into judgment with us, 
none are able to stand before his face ; neither may 
any of the saints be found just, neither St. John 
Baptist, St. Peter, nor St. Paul, no nor the mother 
of our Saviour Christ herself is not just, if she should 
be judged after the rigour of the law. For all are, 
and must be justified by the justification of our 
Saviour Christ, for if we believe in him, then are 
we made righteous. For he fulfilled the law, and 
afterward granted the same to be ours, if we believe 



144 CHRIST THE ONLY SACRIFICE. 

that his fulfilling is our fulfilling ; for the Apostle 
St. Paul saith. Qui propria Jllionon pepercit^ ^He 
hath not spared his own son^ but hath given him 
up for us; and how then may it be. but we should 
have all things with him ? ' Therefore it must needs 
follow^ that when he gave us his only Son, he gave 
us also his righteousness, and his fulfilling of the 
law. So that we are justified by God^s free gift> 
and not of ourselves, nor by our merits: but the 
righteousness of Christ is accounted to be our 
righteousness, and through the same we obtain 
everlasting life, and not through our own doings : for 
as I said before, if God should enter into judgment 
with us we should be damned" — Bp. Latimer^s 
Sermon on Fifth Sunday after Epiphany, 

But there are none so wicked, but he may have 
a remedy: What is that? enter into thine own 
heart, and search the secrets of the same. Consid- 
er thine own life, and how thou hast spent thy days. 
And if thou find in thyself all manner of unclean- 
ness and abominable sins, and so seest thy damna- 
tion before thine eyes, what shalt thou then do? 
Confess the same unto thy Lord God. Be sorry 
that thou hast ofiended so loving a Father, and ask 
mercy of him in the name of Christ, and believe 
stedfastly that he will be merciful unto thee in re- 
spect of his only Son which suffered death for thee; 
and then have a good purpose to leave all sin and 



CHRIST THE ONLY SACRIFICE. 



145 



wickedness^ and to withstand and resist the affections 
of thine own fleshy which ever fight against the 
Spirit; and to live uprightly and godly^ after the 
will and commandment of thy heavenly Father, 
If thou go thus to work surely thou shalt be heard. 
Thy sins shall be forgiven thee : God will show 
himself true in his promise^ for to that end he hath 
sent his only son into this worlds that he might 
save sinners. 

'^Consider therefore^ I say^ v/herefore Christ 
came into this world ; and again consider his great 
love^ shewed unto thee^ in that he sent his only 
son to suffer most cruel deaths rather than thou 
shouldst be damned everlastingly." — Bp. Latimer's 
Sermon preached on Septuagesima Sunday, 

^" Do I now^ in forgiving my neighbour his sins 
which he hath done against me, do I, I say, deserve 
or merit at God's hand forgiveness of my own 
sins ? No, no ; God forbid : for if this should be 
so, then farewell Christ, it taketh him clean away, 
it diminisheth his honour, and it is very treason 
wrought against Christ. This hath been in times 
past taught openly in the pulpits, and in the Schools, 
but it was very treason against Christ ; for in him 
only, and in nothing else, neither in heaven nor 
in earth, is our remission ; unto him only pertain- 
eth this honour. For remission of sins, wherein 
consisteth everlasting life, is such a treasure, that 



146 CHUIST THE ONLY SACRIFICE, 



passeth all mens doings. It must not be our me- 
rits that shall serve^ but his ; He is our comfort^ it 
is the Majesty of Christ, and his blood-shedding 
that cleanseth us from our sins."— Latimer's 
sixth Sermon on the Lord^s Praye^\ 

''When he is a right Papist, given to mockery,. 
I warrant you he is in this opinion, that with his 
own works he doth merit remission of his sins; 
and satisfieth the Law through and by his own 
works ; and so thinketh himself to be saved ever- 
lastingly. This is the opinion of all Papists. And 
this doctrine was taught in times past in Schools 
and in the Pulpits. Now all these that be in such 
an opinion, they be the enemies of the cross of 
Christ, of his passion and blood-shedding * * * 
****** ^^^^ foUoweth that they 

which attribute the remission of sins, the getting 
of everlasting life unto themselves, or their works^ 
they deny Chiist, they blaspheme and despise 
Him." — Bp. Latimer s Sermon on the Epistle for 
23rd Sunday after Trinity. 

First, consider who are these murmerers \ The 
merit-mongers, which esteem their own works so 
much, that they think heaven scant sufficient to 
recompense their good deeds ; namely, for putting 
themselves to pain with saying of our lady's psal- 
ter, and gadding on pilgrimage, and such like 
trifles. These are the murmerers, for they think 



CHRIST THE ONLY SACRIFICE. 



147 



themselves holier than all the world ; and therefore 
worthy to receive a greater reward than all other 
men. But such men are much deceived^ and are 
in a false opinion, and if they abide and continue 
therein it shall bring them to the fire of hell. For 
man's salvation cannot be gotten by any work; 
because the Scripture saith. Vita ceterna donum 
Dei^ *^Life everlasting is the gift of God.' (Acts 
XXVII.) True it is, that God requireth good 
works of us, and commandeth us to avoid all 
wickedness. But for all that we may not do our 
good works to the end to get to heaven withal: 
but rather to shew ourselves thankful for that 
which Christ hath done for us, who with his pas- 
sion hath opened heaven to all believers, that is, 
to all those that put their hope and trust, not in 
their deeds, but in his death and passion, and study 
to live well and godly ; and yet not to make merits 
of their own works, as though they should have 
everlasting life for them ; as our monks and friars, 
and all our religious persons were wont to do, and 
therefore may rightly be called murmurers for they 
had so great store of merits, that they sold of them 
unto other men. And many men spent a great part 
of their substance to buy their merits, and to be 
a brother of their houses, or to obtain one of their 
coats or cowls to be buried in." — Bp, Latimers 
Sermon preached on Septuagesima Sunday, 



148 CHRIST THE ONLY SACRIFICE. 



How firm a bulwark and strong security the 
Church of England is against the Popish doctrine 
of human merits and how faithfully she maintains 
the opposite true doctrine^ (which Luther has just- 
ly designated the doctrine of a standing or a fal- 
ling Churchy J will plainly appear from 
AETICLE XI. 
Of the Justification of Man. 
"We are accounted righteous before God^ only 
for the merit of our Lord and Saviour Jesus Christy 
by faith ; and not for our own works or deservings. 
Wherefore, that we are justified by Faith only, is 
a most wholesome Doctrine, and full of comfort, 
as more largely is expressed in the Homily of Jus- 
tification." 

How carefully the Church of England has 
guarded against the antinomian ahuse of the Scrip- 
tural doctrine of Justification through the merits 
of Christ applied by faith; will plainly appear 
from 

ARTICLE XII. 
Of Good Works. 
"Albeit that Good Works, which are the fruits 
of Faith, and follow after Justification, cannot put 
away our sins, and endure the severity of God's 
judgment; yet are they pleasing and acceptable 
to God in Christ, and do spring out necessarily of 
a true and lively Faith ; insomuch that by them a 



CHRIST THE ONLY SACRIFICE. 149 

lively Faith may be as evidently known^ as a tree 
discerned by the fruit/' 

It is most unjust to say that because the Church 
of England denies to human merit any share what- 
ever in the Justification of man^ and ascribes the 
justification of the penitent believer^ as the Scrip- 
tures ascribe it^ solely to the merits of Christ — she 
thereby discourages the practice of good w^orks, 
and encourages men to live sinful and careless 
lives: So far is this statement from being true 
that it will be found that no obedience is so exal- 
ted and free f3?om imperfections^ as that of the 
man who obeys from the noble motive of the love 
of Christ constraining him ; and that those persons 
walk the nearest to God in all holiness and pure- 
ness of livings who^ whilst denying to human me- 
rit any share in their justification^ and relying 
solely on the sacrifice of Christ for the pardon of 
their sins^ and acceptance with God^ strive with. 
unwearied diligence to shew forth in their lives 
the praises of Him who died for them and rose 
again." 

The Church of England has most carefully 
guarded men against antinomian presumption ; and 
has warned her people against a delusive security 
in sin by erroneously taking it for granted that 
they have justifying Faith, when none of the fruits 
of such Faith are manifested in their lives. 



150 CHRIST THE ONLY SACKIFICE. 



Those warnings abound in the Book of Com- 
mon prayer^ and the substance of some of them 
may perhaps be considered to be embodied in the 
following passage. 

^^Whilst most of those who listen to words which 
speak of the Infinite value of the atonement offer- 
ed by the Blessed Saviour on the cross^ are ready 
enough to hold out the hand to receive the dole of 
mercy^ and many on very slight^ and inadequate 
grounds^ take it for granted that they are parta- 
kers of the inestimable benefit ; it is to be feared 
that comparatively few are sufficiently alive to the 
truth, that those persons only deceive themselves 
in imagining that they are exercising a lively faith 
in the atonement, who still retain the love and 
practice of their sins in their lives. 

" In other words it is self-deception to suppose 
that the precious blood of Christ is applied in it's 
sacrificial efficacy to remove the guilt of our sinsy 
unless it's sanctifying efficacy in subduing the love 
and practice of sin in our hearts and lives is con= 
tinually and progressively manifested. 

" Or to vary the mode of expression— there is 
no real evidence that the sacrifice of the death of 
Christ has been applied in ifs justifying power to 
the individual case, unless it's sanctifying power 
is exhibited in the heart and life. 

''Faith is indeed the hand by which we must 



CHRIST THE OXLY SACEIFICE, 



151 



grasp the cross; but then it must be a lwi7ig hand 
i. e. a litely faith^ a>nd such a faith can never be 
unfruitful, 

'^^Any other hand but that of a lively faith— 
whether the hand of antinowAan presumption^ of 
hypocrisy^ or of careless self-delusion^ in attempt- 
ing to lay hold on the cross^ and so to make a per- 
sonal application of the merits of Christy will un- 
doubtedly like the hand of Jeroboam stretched out 
to lay hold on the prophet who came fi'om Judah, 
dry up and wither. 

" As no medicine^ how effectual soever^ can heal 
the body unless it be applied ; so the medicine of 
a lost and ruined worlds i, e. the sufferings and 
death of Christy T\dll not cure the soul of any indi- 
vidual sinner^ who makes no personal application 
of the Redeemer's merits by a Kvely faith. And 
conversely^ as no effectual medicine for the cure of 
bodily disease^ can^ with God's blessings fail to 
produce manifestly beneficial results^ if applied in 
due season; even so^ the mediceni of the Saviour's 
sufferings and deaths if duly applied^ will not fail 
to produce manifestly beneficial results in the heart 
and hfe. Hence where no such beneficial results 
are manifested^ it is a sure proof that no such 
lively faith is possessed, 

^^The momentous question then for the serious 
consideration of every one of ourselves undoubt- 



162 CHRIST THE ONLY SACRIFICE. 

edly is^ what is the nature^ and what are the proofs 
of the existence of that lively faith, by which alone 
the atonement offered upon the cross, can possibly 
be rendered available for the pardon of the indivi- 
dual sinner. 

That it is an active principle as to its nature, 
and by no means of an inert and passive character, 
is evident from that passage of Holy Scripture 
wherein it is described as Faith which tvorketh by 
love : And the only proofs of the existence of such 
lively faith are to be found in the diligent perfor- 
mance 6f all those good works, which God has 
prepared for us to walk in; Insomuch that hy 
them a lively Faith may he as evidently known as 
a tree discerned hy the fruitP — pp, 14. 15. 16. of 
the Author^ s Sermon preached hefore the Univer- 
sity of Camhridge, on Good Friday, 1847. 

2, Nobly did our venerable Reformers wield the 
axe of Scripture, and lop off the branch popish 
doctrines of works of supererogation, and of par- 
dons and indulgences. 

The doctrine of pardons springs directly out of 
that of works of Supererogation. The papists 
having laid down the un-scriptural doctrine that 
persons may be so holy and good as not only per- 
fectly to fulfil all their duties to God and man, but 
also to do more than is required of them ; the next 
step of corruption was to maintain that the super- 



CHRIST THE ONLY SACRIFICE. 



153 



abundant good works of the Saints constitute a 
treasure, of which the Pope keeps the key, and is 
empowered by virtue of his office to dispense such 
portions of that treasure as he pleases to those frail 
but rich individuals, whose deficiencies in all good- 
ness might thus be made up by a participation in 
the redundant good works of holier and more god- 
ly persons. 

Thus the superabundant merits of the saints 
constituted a kind of spiritual bank, upon which 
the Pope might draw bills and cheques to any 
amount, which the Popes did not fail to do in fa- 
vour of those persons, who were both able and 
willing to repay the obligation by drawing upon 
their mundane banks for a large amount of mate- 
rial gold and silver, and transferring the costly 
coins to the treasury of the Pope. 

The corrupt doctrine of Indulgences^ by which 
the Popes on the receipt of liberal fees were accus- 
tomed to give men a "license to sin,'' is closely al- 
lied to that of pardons, and may be justly regarded 
as a sister corruption. 

In the early, but not in the Primitive, Church, 
when any individual had been convicted of noto- 
rious sin, it was the custom for the Ecclesiastical 
authorities to prescribe a certain penance, and if 
the ofi'ending party manifested great penitence and 
sorrow for his fault, the Bishops were wont to ex- 



154 



CHRIST THE ONLY SACRIFICE. 



ercise their authority in shortening or mitigating 
the penance : These alibremations or mitigations 
of penance were called Indulgences : In after times 
however^ this custom bore the most corrupt fruit, 
and. like that of pardons^ was productive of some 
of the most crying and frightful practical e^dls of 
popery. 

If a penance had been imposed npon some great 
and powerful individual^ the Popes^ by virtue of 
their assumed power of granting indulgences^ were 
wont to mitigate and even to remit altogether the 
penancC'^ pro\dded the offending party would con- 
sent to do any work which the Pope might require 
of him; as to join the crusades; or to extirpate 
heretics with fire and sword. 

As the time of the Blessed Eeformation drew on^ 
indulgences became at length quite a marketahle 
commodity^ and they were sold by the Popish agents 
without reserve to the highest bidder. 

The foUowinor extract from the ancient Ballad 
of ^'^Luther and the Pope" written in the reign of 
K. Edward VI^ describes in spirited language the 
considerations on which pardons were granted ; and 
shews that the payment of hard cash did not con- 
stitute the only means of obtaining them, but that 
they might be procured by fighting against and ex- 
terminating those^ whom the Church of Rome 
branded as heretics. 



CHRIST THE OXLY SACRIFICE. 



155 



THE CARDINAL. 

I am a Cardinall of Roiiie;, 

Sent from Christes hye vicary. 
To graunt pardon to more^ and sume» 

That wil Luther resist strongly : 

He is a greate hereticke treuly, 
And regardeth too much the Scripture ; 

For he thinketh onely thereby 
To subdue the popes high honoure : 

Receive ye this pardon devoutely. 
And loke that ye agaynst him fight ; 

Plucke up your herts^ and be manlye^ 
For the pope sayth ye do but ryght : 
And this be sure, that at one flyghte^ 

AUthough ye be overcome by channce. 

Ye shall to heaven go with greate myghte ; 

God can make you no resistaunce. 

But these heretickes for their medlynge 
Shall go down to hel every one ; 

For they have not the popes blessynge^ 
Nor regard his holy pardon : 
They thinke from all destruction 

By Christes bloud to be saved, 

Fearynge not our excommunicacion, 

Therefore shall they all be dampned. 



156 



CHRIST THE O^sLY SACRIFICE. 



" For what other cause did Christ come^ but only 
to take away our sins by his passion^ and so dehver 
us from the power of the devil? But these merit- 
mongers ham so many good works ^ that they he able 
to sell them for money ; and so to hiding other w.en 
to heaven too hy their good works : whichy no doubt 
is the greatest contempt of the passion of Christ that 
can be devised. For Christ only, oAid no man else, 
merited remission^ justification^ and eternal felicity^ 
for as many as will believe the same. — ^Bp. Latimer's 
Sermon on the Epistle for 23rd. Sunday after Trinity, 

The following passage from a w^ork of a learned 
bishop of the Church of England, (Dr. Copleston) 
lately deceased, proves that indulgences in all their 
unmitigated corruption continue to the present day 
in those countries w^here Popery can have full swing 
and can reign with unchecked and uncontrolled 
power. 

"Next to this comes the doctrine of Indidgences 
~a doctrine which is maintained by a fictfon the 
m.ost shameless and unscriptural of any which 
has issued from the same quarter. 

There is, they say, an immense stock or trea- 
sure of unapplied merit partly the Saviour's, and 
partly accruing fi^om w^orks of supererogation per- 
fonned by the saints, i. e. w-orks beyond w^hat 
were necessary to merit heaven for themselves, and 
therefore disposable for the benefit of others. All 



I 



CHRIST THE ONLY SACRIFICE. 157 

this they pretend is at the disposal of the Pope, 
having been originally placed in the hands of St. 
Peter, who transmitted the privilege to his succes- 
sors." 

^^Now when sin is forgiven, although the penal- 
ty of eternal punishment is remitted, yet there al- 
ways remains, they say, some temporal punishment 
to be endured either in this life or in purgatory, 
for which satisfaction must be made. The Pope, 
therefore, has the power of drawing upon this un- 
exhaustible treasure, and of granting the remission 
of the temporal punishment on such terms and 
conditions as he pleases." 

" All persons," says Leo X. in an official instru- 
ment,^^ whether living or dead, who obtain any in- 
dulgencies of this kind, are delivered from so much 
temporal punishment as is equivalent in value to 
the indulgence bestowed." 

" The Council of Trent confirmed this doctrine 
by a solemn decree, only declaring that all vncked 
gains arising from them shall be abolished. 

The monstrous abuse made of this pretended 
power of the Church by the sale of indulgencies, 
hawked about and offered to all customers, is well 
known to have been one of the leading causes of 
the Reformation, it opened the eyes of Luther, and 
of other learned and able men, and put them upon 
examining the grounds of all the papal pretensions. 





158 CHRIST THE ONLY SACEIFICE. 



The more they examined_, the more destitute 
did all these pretensions appear to be of Divine 
authority — the more corrupt^ and impious^ and 
contrary to the revealed vrill of God did they find 
both the Doctrines and authorized practices of the 
Church. 

" One by one they refuted these false doctrines; 
they cleansed the sanctuary of the filth of ages; 
and they opened the Book of Life again to the 
people^ which had long been closed against them, 
lest all this iniquity and imposture should be made 
manifest to the world. 

And surely, of all the foul and ungodly prac- 
tices, of all the enormities which had then reached 
their highest point in the Church of Rome, this 
one, of the sale of indulgencies, may be regarded 
as the most abominable. 

Whenever I think of it, it reminds me of an 
action recorded of our Saviour, who, with a burst 
of holy indignation, drove the trafiickers with theii 
merchandize out of the temple, overthrew the ta- 
bles of the money-changers, and rescued the sanc- 
tity of the place from such pollution. 

Can we wonder that honest and pious men, 
shocked at the like profanation, displayed similar 
zeal in clearing away the nuisances and desecra- 
tions which then, under the authority of the rulers 
of the Church, and for their gain, were allowed to 
occupy a still more holy sanctuary ? 



CHRIST THE ONLY SACRIFICE. 



159 



" It may be thought by those who only know 
Popery by what they see of it in this country, 
that such shocking impiety and absurdity no longer 
exists ; but a ^isit to Rome, the fountain-head of 
all these impieties, would soon convince them that 
in this, as well as in every other tenet once sanc- 
tioned by that Church, there is no change, 

I have given below one proofs among a thou- 
sand that might be produced, taken from a work 
already mentioned, and which I can never cease to 

^ I was sm'prised to find scarcely a Church in 
Rome that did not hold up at the door the tempt- 
ting inscription Indidgenzia plenaria ^ ^ ^ ^ 
^ ^ ^ ^ Indulgencies for ten, twenty, and 
even thirty thousand years may be bought, at no 
exhorbitant rate, in many of the Churches. You 
may buy as many masses as vdll free your soul 
from purgatory for 29000 years, at the Church of 
John, Lateran, on the festa of that saint; at San- 
ta Bibiana, on All Souls Day, for 7000 years; at a 
Church near the Basilica of St. Paul, and another 
on the Quirinal hill for 1000 and 3000 years, and 
at a very reasonable rate. 

^' But it is in vain to particularize, for the great- 
er part of the principal Churches in Rome and the 
neighbourhood are spiritual shops for the sale of 
the same commodity." 



160 



CHRIST THE ONLY SACRIFICE. 



recommend as alone sufficient to instruct a mind 
desirous of the truth on this momentous subject in 
all it's branches — (namely,) Cramp's Text Book of 
Popery. Of the effect of these doctrines on the 
morals of the people, no unprejudiced man can 
doubt. Speaking of the notoriously depraved 
state of morals in Italy, Mr. Eustace, himself a 
Roman Catholic, asks. May it not be ascribed to 
the corruption of our National Religion, to the 
facility of absolution, and to the easy purchase of 
indulgencies ? " 

How strong a security the Church of England 
is against the popish doctrine of works of mperer- 
ogation will plainly appear from 

ARTICLE XIV. 
Of works of Supererogation, 
Voluntary works besides, over and above, God's 
commandments, which they call Works of Super- 
erogation, cannot be taught without arrogancy and 
impiety : for by them do men declare, that they do 
not only render unto God as much as they are 
bound to do, but that they do more for his sake, 
than of bounden duty is required : whereas Christ 
saith plainly, when ye have done all that are com- 
manded to you, say. We are unprofitable servants." 

3. How nobly our venerable Reformers wielded 
the axe of God's word, and lopped off therewith 
the branch Popish doctrine of Purgatory , will be 
manifest from the following passages. 



CHEI5T THE 0^"LY SACRIFICE. 



161 



^' While they thus preached to the people^ the 
redemption that cometh by Christ's deaths to serve 
only them that died before his coming, that -were 
in the time of the Old Testament ; and that novv' 
since redemption and forgiveness of sins purchased 
by money^ and demised by men^ is of efficacy^ and 
not redemption purchased by Christ. They have 
a wonderful pretty example to persuade this things 
of a certain married vroman. which when her hus- 
band was in purgatory, in that fiery furnace that 
hath burned away so many of our pence, paid her 
husband's ransom, and so of duty claimed him 
to be set at liberty." 

" But yet they that begot and brought forth that 
our old ancient purgatory pick-purse, that was 
swaged and cowled with a Fra.nciscan's cowl.^ put 
upon a dead man's back, to the fom'th part of his 
sins, that that was utterly to be spoiled, and of 
none other, but of our most prudent Lord Pope, 
and of him as oft as him listed : that satisfactory, 
that missal, that scalary : they I say, that were the 
wise Fathers and genitors of this purgatory, were, 

* Alluding to the custom of burying the dead in 
a monk's cowl, especially of the Franciscan Order, 
as a security to the deceased sinner; for which pri- 
vilege a handsome price was demanded of the sur- 
\dving relations by the monks. 



162 



CHRIST THE ONLY SACRIFICE. 



in my mind^ the wisest of all their generation^ and 
so far pass the children of lights and also the 
rest of their company^ that they both are but fools^ 
if ye compare them with these. 

It was a pleasant fiction^ and from the begin- 
ning so profitable to the feigners of it, that almost, 
I dare boldly say, there hath been no Emperor, 
that hath gotten more taxes and tallages of them 
that were alive, than those the very and right be- 
gotten sons of the w^orld, got by dead men's tributes 
and gifts." — Bp, Latimer's Convocation Sermon, 

" When' Satan ruleth, and beareth dominion in 
open religion, as he did with us when we preached 
pardon matters, purgatory matters, and pilgrimage 
matters, all was quiet." — Bp. Latimer's third Ser- 
mon preached hefare Edward VL 

" There is a place in the second Book of Macca- 
bees, the twelfth chapter, where we read how Judas 
Maccabees, that hearty Captain, sendeth certain 
money to Jerusalem, to make a sacrifice for the 
dead. Now Judas did this ; but it foUoweth not, 
that we are bound in conscience to do the like, as 
the papists which, by and by, conclude upon it : 

• Judas did this, and he was a godly man, therefore 
w^e should do it too, we should follow hisensample, 
and sacrifice for the dead.' Nego argumentum^ 

• It is a mighty argument,' to conclude upon that 
rhiiig which he did devoutly, having not God's 



CHRIST THE ONLY SACRIFICE. 



163 



word ; he did it^ ergo^ it was well done : for we 
are not bound to follow them in their doings." 

Another denying of Christ is this mass-mong- 
ering ; for all those that be mass-mongers be deniers 
of Christ; which believe and trust in the sacrifice 
of the mass^ and seek remission of their sins there- 
in; for this opinion hath done very much harm^ 
and brought innumerable souls to the pit of hell; 
for they believed the mass to be a sacrifice for the 
dead and living; and this opinion hath gotten all 
these abbies and chantries, almost the half part of 
all England ; and they should have gotten more if 
they had not been restrained by certain laws. For 
what would not folks do to ease themselves from 
the burden of their sins ? But it was a false ease- 
ment, a deceitful thing : therefore how much are 
we bound unto God which hath delivered us from 
this bondage, from this heavy yoke of popery, 
which would have thrust us to everlasting damna- 
tion." — Bp, Latimer's Sermon on the Epistle for 
23rd Sunday after Trinity. 

Consider, Master Morice, whether provision for 
purgatory hath not brought thousands to hell. 
Debts have not been paid ; restitution of evil-got- 
ten lands and goods hath not been made; christian 
people (whose necessities we see, to whom whatso - 
ever we do Christ reputeth done to himself, to 
whom we are bounden under pain of damnation to 



164 



CHRIST THE ONLY SACRIFICE. 



do for as we would be done for ourself.) are neglect- 
ed and suffered to perish ; last wills unfulfilled and 
broken; God's ordinance set aside; and also for 
purgatory foundations have been taken for sufficient 
satisfaction: So we have trifled away the ordi- 
nance of God and restitution. Thus we have gone 
to hell with masses^ diriges, and ringing of many 
a bell." ^^^^^^^^^ If Pur- 
gatory be purged of all that it hath gotten by set- 
ting aside restitution and robbing of Christ, it 
would be but a poor purgatory; so poor, that it 
should nof be able to feed so fat, and trick up so 
many idle and slothful lubbers." — Bj), Latimei^^s 
Letter to Morice, 

But there be some (and hath been a great 
number of us.) which have trusted in masses and 
pilgrimages, in setting up candles and such like 
foolishness ; but I tell you, all this gear will not 
help, it is to no purpose; for if all the masses 
which were said in all Christendom since the mass 
begun, if all these masses, 1 say, were bestowed 
upon one man to bring him out of the state of 
damnation, it were all to no purpose, and to no 
effect. Therefore let us not put our hope and trust 
in such fooleries ; for if we do, no doubt we shall 
deceive ourselves." — Bp, Latimer's Seii^mon on the 
Gospel for %id Simday in Adtent. 

" When a man dieth without faith in Christ, all 



CHRIST THE ONLY SACRIFICE. 165 

the masses in the whole world are not able to re- 
lieve him; and so to conclude, all the travails that 
we have had in times past by seeking of remedy 
by purgatory, and all the great costs and expences 
that may be bestowed upon any soul lying in the 
state of damnation, it can avail nothing, neither 
can it do any good. For as I said before, the judg- 
ments of God are immutable, that is, as you die, 
so shall you rise. If thou die in the state of sal- 
vation, thou shalt rise so again, and receive thy 
body, and remain in salvation. Again, if thou die 
in damnation, thou shalt rise in the same estate." 
Bp. Latimefs Sermon on the 5th Sunday after 
Epiphany. 

In the spirited old Ballad of Luther and the 
Pope," written in the reign of K. Edward VI. and 
before referred to, the two following stanzas relate 
to Purgatory: 

THE POPE. 

Thou stryvest agaynst my purgatory. 
Because thou findest it not in Scripture ; 

As though I by myne auctorite 

Myght not make one for myne honoure, 
Knowest thou not, that I have power 

To make, and mar, in heaven and hell, 
In erth, and every creature ? 

Whatsoever I do it must be well. 



166 



CHRIST THE ONLY SACRIFICE. 



As for Scripture, I am above it; 

Am not I God's hye vicare ? 
Shulde I be bounde to foUowe it. 

As the carpenter his ruler ? 

Nay, nay, heretickes ye are. 
That will not obey my auctoritie. 

With this sworde I wyll declare. 
That ye shall al accursed be. 

4. How faithfully the Popish doctrine of Pilgrim- 
age and relics was lopped off with the axe of Scrip- 
ture by bur venerable Reformers, the following pas- 
sages will abundantly testify : 

"While they thus preached to the people, that 
dead images ( which at the first, as I think, were 
set up only to represent things absent ) not only 
ought to be covered with gold, but also ought of all 
faithful and Christian people, yea in this scarce- 
ness and penury of all things, to be clad with 
silk garments and those also laden with precious 
gems and jewels. And that beside all this, they 
are to be lighted with wax candles, both within the 
Church and without the Church, yea and at noon 
day, as who would say, here no cost can be too 
great ; whereas in the mean time, we see Christ's 
faithful and lively images, bought with no less price 
than with his most precious blood, alas, alas, to be 
an-hungred, a-thirst, a-cold, and to be in darkness. 



CHRIST THE ONLY SACRIFICEa 



167 



wrapped in all wretchedness^ yea^ to be there until 
death take away their miseries. " 

^^While they preached these will-works, that 
come but of our own devotions, although they be 
not so necessary as the works of mercy, and the 
precepts of God, yet they that said and in the pul- 
pit, that will-works were more principal, more ex- 
cellent, and, plainly to utter what they mean, more 
acceptable to God, than works of mercy : as though 
now mans inventions, and fancies, could please 
God better than God's precepts, or strange things 
better than his own: while they thus preached, 
that more fruit, more devotion cometh of beholding 
an image, though it be but a Pater -noster while, 
than is gotten by reading and contemplation in 
Scripture, though ye read and contemplate therein 
seven years' space." 

"These worldlings pull down the lively faith, and 
full confidence that men have in Christ, and set up 
another faith, another confidence, of their own ma- 
king: the children of light contrary. These world- 
lings set little by such works as God hath prepared 
for our Salvation, but they extol traditions and 
works of their own invention ; the children of light 
contrary. The worldlings, if they spy profit, gains, 
lucre in anything, be it never such a trifle, be it 
never so pernicious, they preach it to the people, (if 
they preach at any time,) and these things they de- 
fend with tooth and nail." 



168 



CHRIST THE OKLY SACRIFICE. 



^^We be so hot in all things that have any gains 
in them, albeit they be neither commanded us, 
nor yet given us by counsel ; as though we had 
liever the abuse of things should tarry still, than it 
taken away, lose our profit? To let pass the solemn 
and nocturnal bacchanals, the prescript miracles, 
that are done upon certain days in the west part of 
England, who hath not heard? I think ye have 
heard of St Blesis's heart which is at Malverne, 
and St. Algar's bones, how long they deluded the 
people ? I am afraid, to the loss of many souls. 
Whereby men may well conjecture that all about 
this realm, there is plenty of such juggling deceits*" 
Bishop Latimefs Convocation Sermon. 

^^Where the devil is resident, that he may pre- 
vail, up with all superstition and idolatry ; censing, 
painting of images, candles, palms, ashes, holy 
water, and new service of men's inventing; as 
though men could invent a better way to honour 
God with, than God himself hath appointed. "~ 
Bp. Latimer's Sermon on the Plough. 

^^What became of his blood that fell down, trow 
ye? was the blood of Hales* of it? woe worth it. 

* "Now inasmuch as Hilsey, Bishop of Rochester, 
preached at Paul's cross on the 24th Nov. 1538, 
and there publicly exhibited the blood of Hales, 
^affirming the same to be no blood, but honey clari- 



CHRIST THE OXLY SACRIFICE. 



169 



What ado was there to bring this out of the king's 
head. This great abomination, of the blood of 
Hales, could not be taken a great while out of his 
mind." — Bishop Latimer^ s severdh Sermon preach- 
ed before K, Edioard VI, 

^^The usual d-escription of the glass in which the 
relic was contained is that 'it was a chrystal vessel 
which was very thick on one side, but thin and 
transparent on the other, ' so that the opaque side 
might be kept towards the un shriven and stingy 
votary, and the transparent side presented to him, 
when the amount of his offerings induced the monks 
of Hales to let him have a sight of the relic. " Note 
to Bp, Latimefs Sermons, 

^^And as for pilgrimage, you would wonder what 
juggling there is to get money withal. I dwell 
mthin half a mile of the Fossway (the Roman 
Road leading from Bath by Cirencester on to Lin- 
coln), and you would wonder to see how they come 
by flocks out of the west country to many images, 
but chiefly to the blood of Hales. And they verily 

fled, and coloured with safiron,' it is difficult to 
understand how William Thomas, Lord Herbert, 
Bm-net, and many others after them, should have 
asserted that ^the blood of Hales' was found on ex- 
amination to be nothing but ^the blood of a duck 
which was renewed every week.' 
p 



ITO 



CHRIST THE OSLY SACRIFICE. 



believe that it is the very blood that was in Christ's 
body^ shed upon mount Calyary for our salvation^ 
and that the sight of it with bodily eye doth cer- 
tify them, and putteth them out of doubt that 
they be in clean life^ and in state of salvation with- 
out spot of sin^ which doth bolden them to many 
things. For you would wonder^, if you should 
commune with them both coming and goings what 
faiths they have : For as for forgiving their ene- 
mies^ and reconciling their Christian brethren^ 
they cannot away withal; for the sight of that 
blood dbth requite them for the time. 

I read in Scripture of two certifications: one 
to the Romans^ Jiistificati ex Jide,pacem hahemzis; 
^We^ being justified by faith, have peace with 
God.' If I see the blood of Christ with the eye 
of my soul, that is true faith that his blood was 
shed for me &c. 

Another in the Epistle of St. John : Nos sci- 
mus quod translati simiiis de morte ad mtam^ quo- 
niam diligemiis fr aires ; ^ We know that we are 
translated from death to life, because we love the 
brethren.' But I read not that I have peace mth 
God, or that I was translated from death to life, 
because I see with my bodily eye the blood of 
Hales." — Bp, Latimer's Letter to 3Iorice. 

" Un-preaching prelates have been the cause, 
that the blood of Hales did so long blind the King. 



i 



CHRIST THE ONLY SACRIFICE. 



171 



Woe worth that such an abominable thing should 
be in a Christian realm ; but thanks be to God, it 
was partly redressed in the King's days, that dead is, 
and much more now." — Bp, Latimer^s seventh 
Sermon before K, Edioard VI, 

But as for our redemption, it is done already, 
it cannot be better; Christ hath done that thing so 
well, that it cannot be amended. It cannot be de- 
vised how to make that any better than he hath 
done it. But the devil, by the help of that Italian 
Bishop yonder, his Chaplain, hath laboured by all 
means that he might, to frustrate the death of 
Christ, and the merits of his passion. And they 
have devised for that purpose to make us beheve 
in other vain things by his pardons \ as to have re- 
mission of sins for praying on hallowed bread ; for 
drinking of the bakehouse bowl; as a canon of 
Waltham Abbey once told me, that whensoever 
they put their loaves of bread into the oven, as many 
drank of the pardon bowl should have pardon for 
drinking of it. A mad thing to give pardon to a 
bowl. Then to Pope Alexander's holy water, to 
hallowed bells, palms, candles, ashes, and what 
not ? And of these things every one hath taken 
away some part of Christ's sanctification; every 
one hath robbed some part of Christ's passion and 
cross, and hath mingled Christ's death, and hath 
been made to be propitiatory and satisfactory, and 



173 



CHKIST THE 0>s'LY SACRIFICE. 



to put away sin. Yea^ and Alexander's holy water 
yet at this day remaineth in England^ and is used 
for a remedy against spirits and to chase away 
devils ; yea^ and I would this had been the worst , 
I would this were the worst. But woe worth thee. 
O De\il^ thou hast prevailed to evacuate Christ's 
cross^ and to niingle the Lord's Supper." — Bp. 
Latimefs Sermon on the Plough, 

5. The branch doctrines of the worshipping of 
images^ and of the mediation of Saints ^ are other 
great corruptions of popery. 

As ho^-ever it has been the custom of Papists 
of former times^ and is still the custom of modern 
papists^ strenuously to deny the charge of idolatry^ 
which^ on account of their image worship^ has 
been preferred against them^ let us examine the 
grounds upon which the charge of idolatry rests. 
The subtle distinctions which they draw between 
Latria (the highest act of vvorship)^ and Dulia and 
Hyperdulia (inferior acts of worship)^ are mere 
sophistical evasions^ and do not in the slightest de- 
gree invalidate the justice of the charge. 

The worship and adoration paid to images by 
the vulgar^ who are utterly incompetent to under- 
stand the subtle distinctions between Latria^ and 
Dulia and Hyperdulia^ is downright and unmiti- 
gated idolatry; and even those refined persons who 
can pacify their consciences by the above-mention- 



CHiaiST THE ONLY SACRIFICE. 



173 



ed subtle and sophistical distinctions, are proved 
to be guilty of idolatry, whenever they invocate 
saints, by consideradons which no sophistry can 
elude. 

To attribute to departed Saints one of the attri- 
butes of the Almighty, namely. Omnipresence, is 
to confer on them honour which is due to God only : 
But how could departed Saints hear the prayers of 
various persons distant thousands of miles from 
each other, addressing them at the same time^ un- 
less they were omnipresent? Hence to address 
prayers to departed Saints at all is to assume that 
they are omnipresent, which is to be guilty of 
idolatry by attributing to mere creatures one of 
the distinetive attributes of Almighty God. 

Notwithstanding the sophistry of Popish writers 
of ancient and modern times with reference to 
Image worship, and their verbal denial of the 
charge of idolatry, it is undoubtedly true that Im- 
age worship is authorized bp the Church of Rome, 
and that it has been for centuries, and still contin- 
ues to be, the universal practice of all genuine 
Papists. 

" At Nice (the Second Nicene Council held a. d. 
787 ) the worship of Images was very positively 
decreed, with anathemas against those who did it 
not : a bare honour, they reckoned, was not enough. 
They thought it was a very valuable argument that 



174 CHRIST THE ONLY SACRIFICE. 



was brought from those words of Christ to the 
Devil^ Thou shalt loorsliip the Lord thy God^ arid 
him only shalt thou serve; that here service is only 
appropriated to God^ but not worship. Among 
the acts of worship they reckon the oblation of in- 
cense and lights ; and the reason given by them 
for all this is^ because the honour of the Image or 
Type ^ passes to the Original^ or Prototype; so that 
plain and direct worship was to terminate on the 
image itself: and Durandus passed for little less 
than a heretick^ because he thought that images 
were woi'shipped only improperly and abusively^ 
because at their presence we call to mind the ob- 
ject represented by them^ as if the object itself 
were before us." 

The Council of Trent did indeed decline to 
give a clear decision in this matter^ and only de- 
creed tha.t due v:orship should be given to images^ 
but did not determine what due loorship was. 

And though it appears by the decree^ that 
there were abuses committed among them in that 
matter^ yet they only appoint some regulations 
concerning such images as were to be suffered^ 
and that others were to be removed ; but they left 
the divines to fight out the matter concerning the 
due worship that ought to be given to images. 
They were then in haste^ and intended to offend 
no party; and as they would not justify all that 



CHRIST THE ONLY SACRIFICE. 175 

had been said or done concerning the worship of 
images^ so they would condemn no part of it : yet 
they confirmed the Xicene Council^ and in parti- 
cular made use of that maxim of theirs^ that the 
honour of the Type goes to the Prototype y and 
thus they left it as they found it. So that the 
dispute goes on still as hot as ever. The practice 
of the Roman Church is express for the Latria (the 
highest degi'ee of worship) to be given to images; 
and therefore all that write for it do frequently cite 
thehymn^ Crux Ave spes unica, aiige piisjustitiam^ 
reisque dona veniam. It is expressly said in the 
Pontifical, Cruci dehetur Latria^ and the prayers 
used in the consecration of a cross : It is prayed.* 
that the llessing of that cross on ichich Christ 
hung may he in it ; that it ?nay he a healthful re- 
medy to mankind^ a strengthener of faith ^ an in- 
creaser of good works, the redemption of souls, 
and a comfort, protection, and defence against the 

* Eogamus te Domine, sancte Pater, omnipotens 
sempiterne Deus, ut digneris benedicere hoc lig- 
num Crucis tuee, ut sit remedium salutare generi 
humano, sit soliditas fidei, profectus bononmi 
operum, redemptio animarum, sit solamen et pro* 
tectio ac tutela contra sseva jacula Inimicorum 
Per Dom. 

Sanctificetur lignum istud in nomine Patris et 



176 CHRIST THE OlS'LY SACRIFICE. 



cruelty of our enemies, These^ with all the other 
acts of adoration used among them^ seem to favour 
those who are for a Latvia to be given to all those 
images^ to the originals of which it is due? and in 
the like proportion for Didia and Hyperdulia to 
other images."—^/?, Burnet on Article X,X.II, 

How faithfully oui* venerable Reformers lopped 
off with the axe of Holy Scripture the corrupt 
Popish doctrine of the Invocation of Saints will 
plainly appear from the following passages. 

^^Here I might dilate the matter as touching 
the praying to Saints. Here we may learn not to 
pray to saints. Christ bids us^ Ora patrem qui 
est in ccbUs^ ^ Pray to thy Father that is in heaven/ 
to the Creator^ and not to any creature. And there- 
fore away with these avowries: Let God alone be 
our avowry what have we to do to run hither or 
thither^ but only to the Father of Heaven ?" — Bp, 
Latimer^s seventh Sermon preached before K, Ed- 
ivard VL 

FiUi et Spiritus Sanctis et benedictio illius ligni in 
quo membra sancta Salvatoris suspensa sunt sit in 
isto ^.ligno^ ut orantes inchnantesque se propter 
Deum ante istam crucem inveniant corporis et 
animse sanitatem per eundem. 

* A vowry is an old term, in law French for a 
pleader or advocate. 



CHRIST THE ONLY SACRIFICE. 



177 



" Christ dying for us^ as all the Scripture, both 
of the New and Old Testament^ witnesseth; Do- 
lores nostros ipse portavit^ ' He hath taken away 
our sorrows.' Like as when I owe unto a man an 
hundred pounds ; the day is expired, he will have 
his money ; I have it not, and for lack of it, I am 
laid in prison. In such distress cometh a good 
friend, and saith. Sir, be of good cheer, I will pay 
thy debts; and forthwith payeth the whole sum, 
and setteth me at liberty. Such a friend is our 
Saviour." — Bp. Latimer^ s first Sermon on the 
Lord^s Prayer. 

^^We may not make god's of them, nor call 
upon them as we have been taught in times past, 
because God will be called upon, honoured, and 
worshipped alone: he may not suffer any to be 
fellow with him ; as he himself saith give mine 
honrur to none.' (Isai XLII.) Therefore we must 
upon him only, and seek all manner of comfort at 
his hand, which is the fountain of all goodness, 
and not at saints." 

^^We must call upon God only, and not Saints. 
For when we call upon them, we make them god's 
and then we put God out of his seat, and place them 
in it ; which manner of doing God cannot suffer 
unpunished, and therefore beware." — Bp). Lati- 
mer^ s Sermon preached on Christmas Day. 

"We have one advocate, not many; neither saints. 



178 



CHRIST THE ONLY SACRIFICE. 



nor anybody else, but only him, and none other, 
neither by the way of mediation, nor by the way of 
redemption. He only is sufficient, for he only is 
all the doer, let him have all the whole praise. 

Let us not withdraw from him his majesty, and 
give it to creatures, for he only satisfieth for the sins 
of the whole world. So that all who believe in 
Christ be clean from all the filthiness of their sins. 

For St John Baptist saith, Ecce Agnus Dei qui 
tollitpeccata mundi^ Behold the Lamb of God 
which taketh away the sins of the world." (John L) 

•^^The Lord hath seen down from Heaven" (Psm 
53). As far as the earth is from the heaven, yet 
God looketh down, he seeth all things, he is in 
every corner. He saith, the Lord hath looked down, 
not the saints. No, he saith not so : for the saints 
have not so sharp eyes as to see down from heaven, 
they be pur-blind, and sand-blind, they cannot see 
so far, nor have not so long ears to hear. And 
therefore our petition and prayer should be unto 
him, which will hear and can hear. " — Bp, Lati- 
mefs first Sermon on the Lord^s prayer , 

Call upon him therefore, and not upon saints : 
foi if we call upon saints, we make them gods. 
For if I call upon St Paul here, and another man 
that is a thousand miles off, calleth upon him also, 
then we make him like unto God to be everywhere, 
to hear and see all things; which is against all 



CHRIST THE ONLY SACRIFICE. 



179 



Scripture: for God only is omnipotent, that is, he 
only is Almighty, and he is everywhere, and seeth 
all things, and so doth no creature else. Therefore 
those who do attribute such things as appertain to 
God only, that is our Creator, to any creature, they 
do naughtily and wickedly, and shall be punished 
for it in hell-fire, except they amend and be sorry 
for their faults. But what was this man's prayer ? 
Did he pray upon his beads, and say our Lady's 
Psalter? No, No, he was never brought up in any 
such popish schools? What said he? Doinine, si 
vispotes me sanare^ If thou wilt, O Lord, thou canst 
make me clean, and put away my disease." — Bp 
Latimer's Sermon on the third Sunday after 
Epiphany, 

6 Superstitious practices were nobly cut down 
by the axe of Scripture wielded by our venerable 
Reformers . 

What a trust and confidence have we had in 
holy water, and holy bread ? Also in ringing of 
holy bells, and such fooleries ? But it was good 
sport for the devil, he could laugh and be merry at 
our foolishness : yea, and order the matter so, to 
keep us in the same error. For we read in stories, 
that at some times the devil went away from some 
men, because of the holy water, as though that holy 
water had such strength and power that he could 
not abide it. O crafty devil, he went away, not 



180 



CHRIST THE ONLY SACRIFICE. 



for fear of the holy water, but because he would 
maintain men in error and foolishness. And no 
doubt it was the devil's teaching, the using of this 
holy water.' It was not long ago since I being with 
one of my neighbours that was sick, there came in 
an old woman, and when she saw the man sore 
sick, she asked whether there were no holy water 
to be gotten? See here the foolishness of the peo- 
ple, which amidst the light of God's most holy word, 
will follow such phantasies and delusions of the 
devil! ye know when there was a storm or fearful 
weather, then we rang the holy bells, they were 
they that must make all things well, they must 
drive away the devil. But I tell you, if the holy 
bells would serve against the devil, or that he might 
be put away through their sound, no doubt we 
should soon banish him out of all England. " 

^^And how much are we bound to God, that he 
hath dehvered us from these gross ignorances, and 
hath taught us hovv we should fight and prevail 
against the enemy. Yet it is a pitiful thing to ^ee, 
that there he some amongst us lohich would fain 
have the old fooleries again; they are aweary of 
the tcord of God, they cannot away with it, they 
tvoidd rather ha'ce crossings, and setting up of can- 
dles, and such fooleries, than the loordof God. 

was once called to one of my kinsfolk; it was 
at that time when I had taken degree at Cambridge, 



CHRIST THE OXLY SACRIFICE. 



181 



and was made master of art; I was called^ I say. 
to one of my kinsfolk, which was very sick^ and 
died immediately after my coming. Now there was 
an old cousin of mine, which after the m?ii ivas 
dead, gave me a wax candle in my hand, and com- 
manded me to make certain crosses over him that 
was dead ; for she thought the devil should run a- 
way by and by. Now I took the candle, but I 
could not cross him as she would have me to do. 
for I had never seen it afore. Now she perc ' ' 
that I could not do it, with a great anger to 
candle out of my hand, saying it is a pity thy : i 
spendeth so much money upon thee, and so sha 
took the candle, and crossed and blessed h: 
that he was sure enou^'h. No doubt she tliw __ ..u 
that the devil could have no power against him." 
Bp. Latimer's Sermon on the Ejnstle for the 2:4^?id 
Sunday after Trinity. 

How firm a security the Church of Enc ' 
against the last mentioned corruptions of i o ; ^ 
vvdll manifestly appear from 

ARTICLE XXII. 
Of Purgatory. 

^^The Romish Doctrine concerning Purgatory; 
Pardons, Worshipping and Adoration, as well of 
Images as of ReKques, and also invocation of Saints 
is a fond thing vainly invented, and grounded upon 
no warranty of Scripture, but rather repugnant to 
the Word of God." 

Q 



182 



CHRIST THE OXLY SACRIFICE, 



Having seen how faithfully onr venerable Re- 
formers lopped off one by one the branch doctrines 
from the deadly upas tree of Popery^ let us now 
proceed to contemplate the fidelity with which they 
cut down with the axe of Scripture the main-stem 
doctrines from which the above mentioned corrup- 
tions branched out. 

I. Let us view the main-stem doctrine of Tran- 
siiistantiation and let us take the definition of it as 
given by the Papists themselves. 

The papists ' own definition of it is contained in 
the 1st and 2nd of the Oxford Articles proposed by 
the Popish delegates to the holy martyrs Cranmer, 
Latimer^ and Ridley- 

"1. The first is^ that in the Sacrament of the 
altar^by the virtue of God's word pronounced by the 
priest^ there is really present the natural body of 
Christ, conceived of the Virgin Mary, under the 
kinds of the appearances of bread and wine; and 
in like manner his blood. " 

2. The second is, that after consecration there 
remaineth no substance of bread and wine, nor 
none other substance, but the substance of God and 
man." 



I 



CHRIST THE 0]S'LY SACRIFICE. 



183 



The Protestation of Master Latimer given up in 
writing to Doctor JVeston. 
Concernino: the first conclusion, methinketh it is 
set forth with certain new formed terms^ that be 
obscure and do not sound according to the speech of 
Scripture. Howbeit^ howsoever I understand it, 
this I do answer plainly, though not without peril ; 
1 answer, I say, that to the right celebration of the 
Lord's supper, there is no other presence of Christ 
required than a spiritual presence ; and this pre- 
sence is sufficient for a Christian man, as a presence 
by which we abide in Christ, and Christ abideth in 
us, to the obtaining of eternal life, if we persevere. 

And this same presence may be called most fitly, 
a real presence, that is, a presence not feigned, but 
a true and faithful presence. Which thing 1 here 
rehearse, lest some sycophant or scorner should 
suppose me, with the Anabaptists, to make nothing 
else of the sacrament but a naked and bare siorn. 
As for that which is feigned of many concerning 
their corporeal presence, I for my part take it but 
for a papistical invention, therefore think it utterly 
to be rejected." 

Concerning the second conclusion, I dare be 
bold to say, that it hath no stay or ground in God's 
word, but is a thing invented and found out by 
man; and therefore^ to be taken as fond and false: 
and I had almost said, as the mother and nurse of 



184 



CHRIST THE ONLY SACRIFICE. 



the other errors. It were good for my lords and 
masters of the transubstantiation to take heed lest 
tliev consph'e with the Nestorians; for I do not see 
how they can avoid it/' 

How clearly and scripturally has the holy mar- 
tyr explained in the foregoing words the true doc- 
trine cf tii& Holy Communion, and the sense in 
which Christ is spiritually present to the penitent 
believer in the holy Sacrament. 

How strong a security the Church of England 
is against the popish doctrine of Transubstantiation 
will appear from the following passage in 
ARTICLE XXVIII. 
Of the Lordh Supper, 

^' Transubstantiation (or the change of the sub- 
stance of Bread and Wine) in the Supper of the 
Lord . cannot be proved by holy writ ; but is re ' 
]: ; " to the plain words of Scripture^ over- 

tix the nature of a Sacrament^, and hath 

given occasion to many superstitions." 

- jody of Christ is given^ taken^ and eaten, 
in the Supper^ only after an heavenly and spiritual 
manner, iind the mean whereby the Body of 
Christ is received and eaten in the Supper is 
Faith." 

How strong a security the Church of England 
is against the Popish doctrine of Transubstantia- 
tion will further appear from the following passage^ 



CHRISr THE ONLY SACRIFICE. 



1.85 



which occurs at the end of the Communion Service 
Whereas it is ordained in this Office for the. 
Administration of the Lord's Supper, that the 
Communicants should receive the same kneeling ; 
(which order is well meant^ for a signification of 
our humble and grateful acknowledgements of the 
benefits of Christ therein given to all worthy Re- 
ceivers, and for the avoiding of such profanation 
and disorder as might otherwise ensue ;) yet, lest 
the same kneeling should by any persons, either 
out of ignorance and infirmity, or out of malice 
and obstinacy, be misconstrued and depraved; It 
is hereby declared. That thereby no adoration is 
intended, or ought to be done, either unto the Sa- 
cramental Bread or Wine there bodily received, or 
unto any Corporeal presence of Christ's natural 
Flesh and Blood. For the Sacramental Bread and 
Wine remain still in their very natural substances, 
and therefore may not be adored? (for that were 
Idolatry, to be abhorred of all faithful Christians;) 
and the natural Body and Blood of our Saviour 
Christ are in Heaven, and not here; it being 
against the truth of Christ's natural Body to be at 
one time in more places than one." 

II. Consider the fidelity of our venerable Refor- 
mers in cutting down with the axe of Scripture 
the other main-stem doctrine of Popery, namely, 
the Propitiatory Sacrifice of the Ilass. 



186 



CHRIST THE 0^:LY SACRIFICE^ 



The following striking passage occurs in Bp. 
Latimer's protestation to the Popish delegates at 
Oxford: It is preserved in Strype's Ecclesiastical 

Memorials. 

And because^ peradventure^ my masters might 
say^ that I doted for age^ and my wits were gone^ 
so that my words were not to be credited; yet^ 
behold the providence of God^, which will have his 
truth known^ did bring this to pass^ that when 
these famous men^ Mr. Cranmer^ Archbishop of 
Canterbi ry^ Mr. Ridley^ Bishop of London^ that 
holy man'^ Mr. Bradford^ and I old Hugh Latimer^ 
were imprisoned in the Tower of London for 
Christ's gospel preachings and for because we 
vvould not go a massing, every one in close prison 
from the otlier; the same Tower being full of other 
prisoners, that we four were thrust into one cham- 
ber^ as men not to be accounted of^ but God be 
thanked ! to our great joy and comfort, there did 
we together read over the New Testament with 
great deliberation and painful study." 

Vt lien the holy martyrs were first put into the 
Tower at the begimnng of jMary's reign, they vrere 
kept in close imprisonment, each in a separate cell, 
but when the nimiber of prisoners had become too 
large any longer to admit of that arrangement, 
they were all thrust into one room. Li that room 
those four holy n:cn proceeded to study together 



CHRIST THE ONLY SACRIFICE, 



18T 



the Xevi- Testament with great diliorence and la- 
boiiij and to read it quite througli from beginning 
to end with anxious and pains-taking care. 

What a noble picture is presented to the mind's 
eye. as we view in imarination the illustrious in- 
mates of that gloomy chamber bending over the 
Blessed Volume of Inspii'ation, pausing at intervals 
as they go on to hold a consultation as to the ge- 
nuine meaning of the various passages bearing 
upon the great doctrines of the Gospel: and then 
expressing to each other their several convictions 
as to the triio: interpretation of them. 

Three of these holy men. be it remembered^, had 
been leaders of the Blessed Eeformation in Eng- 
land, they had been the instruments, under Godj 
in giving an open Bible to the English nation: 
and by them the Common Prayer had been clean- 
sed from those gi'oss superstitions and corruptions 
with which it before abounded, and had been set 
forth in its purified state in the native language. 

They too^ after their conversion from the soul- 
destroying errors of Popery, had used great dili- 
gence in preaching the Blessed truths of the Ever- 
lasting Gospel, and in making them knov/u to the 
common people by the publication of popular reli- 
gious treatises strongly tending to promote prac- 
tical godliness, and now in the evening of iheir 
days they v\-eie cast into prison with every prospect 



188 CHRIST THE OISLY SACRIFICE. 

of being shortly called upon either to abjure alto- 
gether those blessed doctrines and principles which 
they had so ably and zealously communicated to 
others; or else to remain faithful unto deaths and 
to seal the truth with their blood. 

The views adopted by them were no rash theoiies, 
hastily taken up by men given to change^ and as 
hastily abandoned when the excitement of novelty 
is over; but they w ere the well-weighed convictions 
of men thoroughly persuaded by personal know- 
ledge and experience of the evil nature of the sys- 
tem which they had renounced, and of the bene- 
ficial nature of those pure principles of the Gospel, 
w^hich they had so cordially embraced themselves, 
and had so ably expounded to others. 

Great however as was their knowledge of spiri- 
tual subjects, it was even exceeded by their humil- 
ity ; and so far were they from suffering themselves 
to become wise in their own conceits on account of 
their great learning and long experience, that the 
general tenour of their lives made it fully manifest 
that it was their diligent endeavour to walk hum- 
bly with their God. 

One of the most pleasing evidences of their hu- 
mility of mind is to be discovered in the above- 
cited narrative of Bp. Latimer, since it exhibits 
them to our view in the pleasing light of being 
open to conviction to the very last. 



CHRIST THE ONLY SACRIFICE. 



189 



From that narrative we may clearly perceive 
that they were no factious and obstinate opponents 
of the popish system^ but that their opposition to 
it was entirely based upon conscientious conviction ; 
and the very fact of their sitting down in their 
prison to study together with great care and dili- 
gence the New Testament^ is a strong -presumptive 
proof that they were quite ready to withdraw their 
opposition to popery^ if it could be proved by the 
word of God that their convictions were unfounded. 

They were none of the minor doctrines of Po- 
pery which engaged their attention on that mem- 
orable occasion. 

They applied their minds entirely to the root 
and main-stem of the system ; and by once more 
bringing Transubstantiation and the Propitiatory 
Sacrifice of the Mass to the touchstone of the 
New Testament, they showed that they were wil- 
ling to try once more if popery were radically 
sound, and if it's hearfs core doctrines w^ere in ac- 
cordance with the Revealed will of God. 

When any celebrated trial takes place, how 
great is the interest attached to the deliberations 
of the jury when they have retired to consider 
their verdict ; and in endeavouring to realize the 
scene before us, we seem to watch with a similar 
interest the consultations of these four holy m.ar- 
tyrs, as with great deliberation and painful study ' 



190 



CHRIST THE ONLY SACRIFICE. 



they read over together the New Testament in their 
gloomy room in the Tower; and consulted together 
as to what sentence ought to be passed upon the 
main-stem doctrme of Popery. 

We seem to watch them with intense interest to 
the close of their deliberation^ and then to ask 
them for their verdict^ and Bishop Latimer answers 
our anxious enquiry on behalf of himself and his 
colleagues; and gives us the full result of their 
careful and anxious consultation. 

There did we together read over the New 
Testament with great deliberation and pain- 
ful study. And 1 assure you, as I will an- 
swer before the tribunal throne of God's 
majesty, w^e could find in the Testament of 
Christ's body and blood, none other presence^ 
but a spiritual presence; nor that the mass 
was any sacrifice for sins : but in that hea- 
venly book it appears that the sacrifice which 
Christ Jesus, our redeemer, did upon the 
cross was perfect, holy, and good: that God 
the heavenly father did require none other, 
nor that same again to be done." 

This verdict^ thus solemnly and powerfully stated^ 
is read by us with great interest^ and that interest 
is still further increased when we remember^^ that 



CHRIST THE ONLY SACRIFICE. 



191 



it was for refusing to receive the main-stem doc- 
trines of Popery, (namely, Transubstantiation and 
the Propitiatory Sacrifice of the Mass,) because 
after anxious study they were convinced of their 
repugnancy to Scripture, that they were soon after- 
wards put to death by the cruel and sanginary pa- 
pists. 

Let us look at the doctrine of the Propitiatory 
Sacrifice of the Mass, as stated by the Papists 
themselves in the third and last of the Oxford 
articles. 

^^3 The third is, that in the mass there is the 
lively sacrifice of the Church, which is propitiable, 
as well for the sins of the quick as the dead." 

Archbishop Cranmer thus replied to the third 
article : 

"The only oblation of Christ (wherewith he off- 
ered himself to God the Father once to death upon 
the altar of the cross for our redemption,) was of such 
efficacy, that there is no more need of any sacrifice 
for the redemption of the w^hole world, but all the 
sacrifices of the old law he took away, performing 
that in very deed, which they did signify and pro- 
mise. Whosoever therefore shall fix the hope of 
his salvation in any other sacrifice, he falleth from 
the grace of Christ, and is contumelious against the 
blood of Christ. ^For he was wounded for our 
transgressions, and was broken for our iniquities. 
All we, like sheep, have wandered astray. Every 



192 



CHRIST THE ONLY SACRIFICE. 



man hath turned after his own way^, and the Lord 
hath laid all our iniquities upon him. For he hath 
entered once for all into the holy place by the bloody 
not of goats or calves, but by his own blood, finding 
eternal redemption. And hath entered into heaven, 
to appear now in the sight of God for us, not to 
offer himself oftentimes (for so should he have suffer- 
ed many times, ) but now hath he appeared once 
to put away sin by his own oblation. And as it is 
appointed to all men once to die, so also Christ once 
was offered : who offering up one oblation for sins, 
sitteth now for ever on the right hand of God. 
For by one oblation hath he made perfect for 
ever those that be sanctified. For where is remission 
of sins, there is now no more oblation for sin, but 
this only sacrifice of Christ. ' 

"Whoever shall seek any other sacrifice propitia- 
tory for sin, maketh the sacrifice of Christ of no 
validity, force, or efficacy. For if it be sufficient to 
remit sins, what need is there for any other ? For the 
necessity of another, argueth and declareth this to 
be insufficient. Almighty God grant that we may 
truly lean to one sacrifice of Christ, and that we to 
him again may repay our sacrifices of thanksgiving, 
of praise, of confessinghis name, of true amendment, 
of repentance, of mercifulness towards our neigh- 
bours, and of all other good works of Charity !' 
Bishop Latimer thus replied to the third article : 



CHRIST THE ONLY SACRIFICE. 



193 



Lincoln, What say you to the third question ? 
and he recited the same. 3. Item^ That in the 
said year and months aforesaid^ thou hast publicly 
affirmed and defended, that in the mass there is no 
propitiatory sacrifice for the quick and the dead.') 

Latimer. No, no, my Lord, Christ made one 
perfect sacrifice for all the whole world, neither 
can any man ofier him again, neither can the priest 
offer up Christ again for the sins of man, which he 
took away hy offering Jmnself once for all (as Saint 
Paul saith), upon the cross, neither is there any 
propitiation for our sins, saving his cross. 

When the holy martyr was brought before the 
Popish Bishops on the following day, and the third 
article was again proposed to him, he thus replied : 

After this the bishop of Lincoln recited the 
third article, and required a determinate answer. 

Latimer, Christ made one oblation and sacri- 
fice for the whole world, and that a perfect sacri- 
fice, neither needeth there to be any other, neither 
can there be any other propitiatory sacrifice." 
Bishop Ridley thus replied to the third article: 

Then Master Ridley cited St. Austin which 
conferred both the Sacraments the one with the 
other : but the bishop of Lincoln notwithstanding 
thereupon recited the third article, and required a 
direct answer. To whom Ridley said, ' Christ, as 
St. Paul writeth, made one perfect sacrifice for the 

R 



194 CHRIST THE ONLY SACEIFICE. 



sins of the whole world 3, neither can any man 
reiterate that sacrifice of his ; and yet is the com- 
munion an acceptable sacrifice to God of praise 
and thanksgiving : but to say that thereby sins are 
taken away (which wholly and perfectly was done 
by Christ's passion^ of w^hich the communion is 
only a memory^) that is a great derogation of the 
merits of Christ's passion : for the sacrament was 
instituted that we receiving it and thereby recog- 
nizing and remembering his passion^ should be 
partakers of the merits of the same. For other- 
wise doth this sacrament take upon it the office of 
Christ's passion^ whereby it might follow that 
Christ died in vain.' 

The following passages from Bishop Latimer's 
Sermons are upon the same momentous subject: 

What an horrible thing is sin ; that no other 
thing would remedy and pay the ransom for it^ but 
only the blood of our Saviour Christ. There was 
nothing to pacify the Father's wrath against man^ 
but such an agony as he suffered : all the passion 
of all the martyrs that ever were^ all the sacrifices 
of patriarchs that ever w^ere^ all the good works 
that ever were done^ were not able to remedy our 
sin^ to make satisfaction for our sins, nor anything 
besides, but this extreme passion, and blood-shed- 
ding of our most merciful Saviour Christ." — Bp, 
Latimer^s seventh Sermon preached before King 
Edward VI. 



CHRIST THE OXLY SACRIFICE. 



195 



Now we know the very way how we shall be 
delivered^ we know that Christ is offered once for 
us, and that this one offering remedieth all the 
sins of the whole world; for he was Agnus occisu^ 
db-origine mimdi, he was^ The Lamb icliich loa^ 
Mlled from the beginning of the icorld: (Apoc. 
XIII.) that is to say^ all they that believed in him 
since Adam was created, they were saved by him. 
They that believed in Abraham's seed, it was as 
good unto them, and stood them in as good effect, 
as it doth unto us now at this day. So that his 
oblation is of such efficacy, that it purifieth and 
taketh away all the sins of the whole world. They 
now that will be content to leave their sinful life, 
wrestle with sin, and believe in om' Saviour Christ, 
they shall be partakers of everlasting felicity." — 
Bp, Latimer'' s Sermon on the Epistle for 2Srd 
Sunday after Trinity, 

" As for satisfaction, or absolution of our sins, 
there is none but in Christ; we cannot make 
amends for our sins but only by believing in him 
which suffered for us. For he hath made the 
amends for all our sins by his painful passion and 
blood-shedding. And herein standeth our absolu- 
tion or remission of our sins \ namely, when we 
believe in him, and look to be saved through his 
death ; none other satisfaction are we able to make." 
Bp, Latimer's Sermon on Epistle for the First 
Stmday in Adxent, 



196 CHEIST THE ONLY SACRIFICE. 



There be many folk which when they be sick, 
they say^ O that I might live but one year longer^ 
to make amends for my sins ; which saying is very 
naught and ungodly; for we are not able to make 
amends for our sins ; only Christy he is The Lanib 
of God ichich taheth away our sins. Therefore 
when we be sick we should say; ^Lord God^ thy 
will be done; if I can do anything to thy honour 
and glory^ Lord^ suffer me to live longer^ but thy 
will be done.' As for satisfaction^ we cannot do 
the least piece of it."— J5^. Lathnefs sixth Sermon 
on the Lover s Praijer. 

There lost he (i. e. Satan^) all reigning: for 
Christ said^ Omnia traham ad meipsum. ' I will 
draw all thmgs to myself.' He meaneth^ drawing 
of man's soul to salvation. And that he said he 
would ^0 per semetipsum by his own self; not by 
any other body's sacrifice. He meant by his own 
sacrifice upon the cross^ where he offered himself 
for the redemption of mankind ; and not the sacri- 
fice of the mass to be offered by another. For 
who can offer him but himself? He was both the 
offerer and the offering. And this is the mark at 
which the devil shooteth^ to evacuate the cross of 
Christy and to mingle the institution of the Lord's 
Supper; the which although he cannot bring to 
pass, yet he goeth about by his sleights and subtil 
means to frustrate the same; and these fifteen 



CHRIST THE ONLY SACRIFICE. 



197 



hundred years he hath been a doer^ only purposing 
to evacuate Christ's deaths and to make it of small 
efficacy and virtue. For whereas Christy accor- 
ding as the serpent was lifted up in the wilderness, 
so would he himself be exalted; that thereby as 
many as trusted in him should have salvation ; but 
the devil would none of that. They would have 
us saved by a daily oblation propitiatory ; by a sa - 
crifice expiatory or remissory." 

Now if I should preach in the country, among 
the unlearned, I would tell what propitiatory, ex- 
piatory, and remissory is ; but here is a learned 
auditory : yet for them that be unlearned I will 
expound it. Propitiatory, expiatory, remissory, or 
satisfactory, for they signify all one thing in effect, 
and is nothing else but a thing whereby to obtain 
remission of sins, and to have salvation. And this 
way the devil used to evacuate the death of Christ, 
that we might have affiance in other things, as in 
the daily sacrifice of the priest; whereas Christ 
would have us to trust in his only sacrifice." 

Then let us trust upon his only death, and 
look for none other sacrifice propitiatory, than the 
same bloody sacrifice, the lively sacrifice ^ ^ ^ 
* * * * * Christ himself said, comsum- 

malum est^ ' It is perfectly finished." 

" Why then, it is not the mass that availeth or 
profiteth for the quick and the dead. Wo worth 



198 



CHRIST THE ONLY SACRIFICE. 



thee^ O Devil^ wo worth thee^ that hast prevailed 
so far and so long; that hast made England to 
worship false gods^ forsaking Christ their Lord. 
Wo worth thee devil^ wo worth thee devil^ and all 
thy angels. If Christ by his death draweth all 
things to himself^ and draweth all men to salva- 
tion^ and to heavenly bliss, that trust in him; then 
the priests at the mass, at the popish mass, I say^ 
what can they draw, when Christ draweth all, but 
lands and goods from the right heirs ? The priests 
draw goods and riches, and benefices, and promo- 
tions to themselves ; and such as believed in their 
sacrifices they draw to the devil." — Bp, Latimer^s 
Sermon on the Plough, 

Others came afterward, and set up all these 
kinds of massing, all these kinds of iniquity. 
What an abomination is it ! the foulest that ever 
was, to attribute to man's w^ork our salvation. 
God be thanked that we have this blessed com- 
munion set forth so now, that we may comfort, 
increase, and fortify our faith at that blessed cele- 
bration. Latimef s seventh Sermon preached 
hefore K, Edward VI, 

What a firm bulwark and strong security the 
Church of England is against the popish doctrine 
of the Propitiatory sacrifice of the Mass, will be 
manifest from 



CHRIST THE ONLY SACKIFICE. 



199 



ARTICLE XXXI. 

Of the one Oblation of Christ finished upon the 
Cross. 

The offering of Christ once made is that per- 
fect redemption^ propitiation^ and satisfaction^ for 
all the sins of the whole world, both original and 
actual ; and there is none other satisfaction for sin 
but that alone. Wherefore the sacrifices of Masses 
in the which it was commonly said, that the Priest 
did offer Christ for the quick and Ihe dead^ to have 
remission of pain or guilt, were blasphemous fa- 
bles, and dangerous deceits." 

How faithfully the true doctrine of Christ the 
only Sacrifice," is taught by the Church of Eng- 
land will further appear from the following pas- 
sages in the Book of Common Prayer. 

Spare thou them, O God, which confess their 
faults. Restore thou them that are penitent, ac- 
cording to thy promises declared unto mankind in 
Christ Jesu our Lord. 

^^When thou hadst overcome the sharpness of 
death, thou didst open the kingdom of heaven to 
all believers." 

"We therefore pray thee help thy servants, 
whom thou hast redeemed with thy m^ost precious 
blood." 

"Remember not. Lord, our offences, nor the 
offences of our forefathers, neither take thou ven- 



200 



CHUIST THE ONLY SACRIFICE. 



geance of our sins. Spare us good Lord^ spare 
thy people^ whom thou hast redeemed with thy 
most precious blood." 

O Lamb of God that takest away the sins of 
the worlds have mercy upon us." 

Almighty God^ our Heavenly Father^ who 
hast purchased to thyself an universal Church by 
the precious blood of thy dear Son." 

And above all things ye must give most hum- 
ble and hearty thanks to God^ the Father^ the 
Son^ and ^ the Holy Ghost^ for the redemption of 
the world by the death and passion of our Saviour 
Christ both God and man; who did hum^ble 
himself, even to the death upon the cross for us 
miserable sinners who lay in darkness and the 
shadow of death ; that he might make us the chil- 
dren of God^ and exalt us to everlasting life." 

Almighty God^ our heavenly Father^ who of 
thy tender mercy didst give thine only Son Jesus 
Christ to suffer death upon the cross for our Re- 
demption ; who made there (by his one oblation of 
himself once offered) a full^ perfect^ and suiEcient 
sacrifice^ oblation^ and satisfaction^ for the sins of 
the whole world." 



CHAPTER V. 



THF PAPAL SUPREMACY. 

The popish dogma of papal supremacy^ which 
has done, and still continues to do, so much mis- 
chief in the world, is without any foundation in 
Holy Scripture. 

The absurdity of the pretence that our Saviour 
conferred supreme authority upon St. Peter, and 
upon the Bishops of Rome who claim to be his 
successors, will appear manifest to every impartial 
reader of the New Testament. 

So far was our Blessed Saviour from conferring 
supreme authority upon St. Peter, that He ex- 
pressly forbad any of the Apostles to assume su- 
periority over the rest. Had our Blessed Lord 
intended any one of his apostles to be above the 
rest. He would no doubt have named him, and 



202 



THE PAPAL SUPEEMACT. 



have commanded the others to acknowledge and 
obey his superior authority at the time^ "When 
there was strife among them, which of them should 
be accounted the greatest/' (St. Li'ke^ XXII. 24.) 
Instead of doing that^ however^ He said unto 
them^ " The kings of the Gentiles exercise lord- 
ship over them ; and they that exercise authority 
upon them are called benefactors. But ye shall 
not be so: but he that is greatest among you let 
him be as the younger ; and he that is chief, as he 
that doth serve." (St. Luke, XXII. 25, 26.) 

These' words make it as clear as the noon-day 
that no one of the Apostles was constituted by our 
Blessed Saviour the Superior of the rest. 

Immediately before our Blessed Lord's ascension, 
He commissioned the Apostles to evangelize the 
world in the memorable words. All power is giv- 
en unto me in Heaven and in earth. Go ye there- 
fore, and teach ail nations, baptizing them in the 
name of the Father, and of the Son, and of the 
Holy Ghost : Teaching them to observe all things 
whatsoever I have commanded you: And lo, I 
am with you alway, even to the end of the world. 
Amen.'^ (St. Matthew, XXYIII. 18, 19, 20.) 

Xow if our Blessed Lord had intended any one 
of his Apostles to exercise supreme authority over 
the rest, undoubtedly in giving them this solemn 
charge immediately before his ascension, He would 



THE PAPAL SUPEE:MACY= 



203 



have named the Apostle appointed to pre-eminent 
authority^ and have commanded the obedience of 
the others: As^ however^ om- Lord did not do 
this, we are fully justified in concluding that no 
such supreme authority was constituted by Him. 

Seeing then that no one of the Apostles was 
constituted the head of the rest, and that it was 
expressly forbidden to them for any one of their 
number to assume the headship over the others, 
what perversion of Scripture can be greater than 
that, by which the words of our Blessed Lord to 
St. Peter — Thou art Peter, and upon this rock 
will I build my Church, and the gates of hell 
shall not prevail against it. (St. Mati-i. XVI. 18.) 
— are wrested by the papists to the support of the 
coiTupt dogma of the papal supremacy ? 

If we understand the words upon this rock' ^ to 
mean, upon such a faith in Christ as St Peter had 
just before professed, ( and we have the authority 
of a no less famous commentator than St Chrysos- 
tom for so understanding them, ) we shall no doubt 
arrive at the true signification of the passage, if we 
supply a similar ellipsis to that which should always 
be supphed to the expression, ''justification by faith." 

When St Paul says, ''we are justified by faith,"' 
he undoubtedly means "we are justified by (the 
merits of Christ applied by) faith"; and when the 
words of our Blessed Saviour in the above mention- 



204 



THE PAPAL 5rPRE:MACY. 



ed passage are understood to mean that His Church 
is hiiilt upon that faith in Him xchich St. Peter 
then professed^ the full and complete import of the 
words undoubtedlj- is. The Church is built upon 
the Rock, Christ, hy the instrumentality of true 
faith in Him. 

The great and glorious truths proclaimed by our 
Blessed Saviour in the foregoing words undoubt- 
edly are^ The faithful of ecery age and et&ry 
clime are living Temples huilthy faith upon Christ, 
the Rock of ages ; and the gates of hell shall never 
prevail 'agaijist the blessed company of all faithful 
people, v:ho build all their hopes of pardon and 
acceptance here and of admission into glory here- 
after upon Christ, the only sure foundation. 

Our Blessed Saviour is spoken of in Scripture 
under the metaphor of a solid foundation of Rock, 
because He alone could bear the iceight of urrath, 
which was pressing down upon fallen man by rea- 
son of sin : and He alone could remove the burden 
by taking upon himself the enormous debt which 
human transgression had incurred; and so making 
full satisfaction to the Divine justice in behalf of 
the offenders. 

When the fiery tempest of persecution rages 
against the saints, the faithful will always find a sure 
protection from human malice in Christy, the Eock 
of Ages: That Rock always affords them effectual 



THF PAPAL SUPREMACY. 



205 



shelter against the furj' of man; sustains their fain- 
ting hearts as with eternal adamant^ and siip^:^'* ^^ - 
firm support to then- souls which will neve 
way even in the extremest sufferings. 

This Rock will never fail to bear up the people 
of God^ though evil men and evil angels may unite 
against them: Sustained by Christy each faithful 
Christian continues to be unsubdued^ whatever 
storms of trouble may arise ; nor can the greatest 
affliction and distress, whether of mind, body or 
estate, prevail to sink this Rock, upon which every 
living Christian temple is built by faith; but Christy 
the sure foundation, will remain unshaken and 
immoveable, when all other supports give way like 
sinkinsr sand. 

o 

In the stormy hour of tribulation, when the 
gloomy clouds of sorrow are continually gathering 
blackness, and God, does not see fit to grant dehv- 
erance, nor to remove the weight of crushing vv^oe, 
the faithful can never be torn away from this Rock, 
because they put their whole trust and confidence 
in God's mercy, who vvdll support^ if not relieve^ 
those who rest upon his gracious promises in Christ 
Jesus with firm and stedfast faith. 

Amid the wreck of hopes of worldly prosperity, 
once so bright and once so deeply cherished in 
their hearts, when they fondly thought to catch the 
gentle gale of happy days, to glide softly down the 



206 



THE PAPAL SUPREMACY. 



stream of life^ and to sail smoothly along their mor- 
tal voyage — the saints receive with calm resigna- 
tion their appointed lot^ nor is their peace of mind 
destroyed by the disappointment and sorrow with 
which they meet in passing through the waves of 
this troublesome world;, because their hearts are 
supported by the unchanging Rock, which always 
remains firm and unshaken, and is unmoved when 
all else besides either disappears from their pros- 
pects, or escapes from their hands. 

When, moreover, the storm of Death shall arise 
and outward props sink down beneath the feet, the 
faithful man will find the Kock of Ages his unfailing 
support — a sure foundation which will never give 
way. 

External things will sink in that dark hour be- 
cause unable to bear up against the force of Death : 
Powerless to give support to the dying sinner, they 
will sink like lead in the mighty waters, and all 
will be overwhelmed in that great flood except 
Christ, the Eternal Rock. 

When moreover the tempest of the last judgment 
shall arise, and shall not shake the earth only but 
also the heavens ; when the world and all things 
therein shall be dissolved, the stars shall fall, the 
sun shall set in endless night, and the day of final 
account shall dawn upon the human race — then all 
those who are built by faith upon Christ, the ever- 



THE PAPAL SUPREMACY. 207 

lasting Eock^ shall be undismayed amid the awful 
terrors of that fearful scene; and they shall lift up 
their heads with joy from the assurance that their 
eternal Redemption draweth nigh. 

Then shall the Blessed Saviour present unto 
himself a glorious churchy not having spot^ or wrin- 
kle^ or any such things but holy and without blem- 
ish ; then the living temples built by faith upon the 
tried stone laid in Sion^ redeemed by the precious 
blood of the Lamb^ and fi-ee from all pollution^ shall 
stand complete before God^ and they shall enter 
into eternal glory through our Lord and Saviour 
Jesus Christ. 

When the resistless force of the last judgment 
shall batter down all but the unchanging Eock^ and 
every other refuge except that which Christ affords 
to the saints shall prove to be a refuge of lies ; when 
no other shelter shall be found except that which 
Christ shall supj^ly to his faithful people, then shall 
the children of God know by blessed experience the 
happiness of having built by faith upon Christy the 
Rock of ages whilst they lived upon earth; and of 
having founded all their hopes for eternity upon his 
merits and precious blood. 

Alt thou^ my soul^ built by faith upon Christ, the 
eternal Eock? If not thou must be overwhelmed 
when the stormy billows of tribulation roll over 
thee ; despond^ perhaps despair^ when floods of sor- 



208 



THE PAPAL SUPREMACY. 



row beat upon thy head: have no support in death 
have no stay at Jesu's bar at the last Judgment , 
find at the last be dismissed to eternal perdition bv 
the righteous sentence of the Almighty Judge. 



On Christ's atoning blood; 
The sole foundation which can bear 
The avenging wrath of God. 

T^hen in dark tribulation time 
Ko help anives from heaven^ 

On solid rock the faithful stand. 
Support is always given. 



Death's storm (which will all else besides 

Sweep fuiiously away^) 
From Jesu's Chm'ch cannot remove 

The Eock, its stedfast stay. 



My soul^ when other stays are gone^ 
Swept off by Death's wild flood; 

May'st thou be built on Christ alone. 
Thy Saviour and thy God. 



Thus shalt thou with firm footing stands 
When all is wrecked besides ; 



1 




3 



4 



THE PAPAL SUPREMACY. 



209 



And worldly hopes sink down like sand 
Engulph'd by furious tides. 
6 

When the last Judgment's tempest shock 

On all the earth shall rise ; 
And all but the unchanging Sock 

Prove refuges of Ues; 

7 

Then shall the saints from every clime 

A glorious church appear; 
Through Christ mount up to bliss sublime^ 

Nor spot, nor wrinkle bear. 
8 

Then shall they find beneath their feet 

An adamantine stone ; 
And, clothed in Jesu's righteousness. 
Shall stand before the throne. — 
The author's Hymn on the Gospel for St, Peter's 
Daij. 

Other passages in the Gospels, besides the re- 
markable one just considered, have been wrested 
by the Papists to the support of the corrupt dogma 
of Papal supremacy. Bishop Latimer has noticed 
and refuted other such perversions in the following 
words. 

Well, he comes to Simon's boat, and why ra- 
ther to Simon's boat than another ? I will answer, 
as I find in experience in myself. I came hither 



210 



THE PAPAL SUPREMACY. 



to-day from Lambeth in a wherry; and when I 
came to take boat^ the watermen came about me. 
as the manner is^ and he would have me^ and he 
would have me: I took one of them. Now ye 
■^vill ask me why I came in that bcat^ rather than 
in another? Because I would go in that boat I 
see stand next me^ it stood more commodiously for 
me. And so did Christ by Simon's boat: It stood 
nearer for him^ he saw a better seat in it. A good 
natural reason. Now come the papists^ and they 
will make a mystery of it : they will pick out the 
supremacy of the bishop of Eome in Peter's boat. 
We may make allegories enough of every place in 
Scripture : but surely it must needs be a simple 
matter that standeth on so weak a gi'ound." 

He sat doicn and taught. The text doth tell 
us that he taught^ but it doth not tell us what he 
taught. If I were a papist^ I could tell what he 
said : I would in the Pope's judgement shew what 
he taught. For the bishop of Eome hath in scri- 
mo pectoris sid, the true understanding of Scrip- 
tures: if he call a council, the college of cardinals^ 
he hath authority to deteimine the Supper of the 
Lord^ as he did at the council of Florence.* 

And Pope Nicholas^ and bishop Lanfrank^ 
shall come and expound this place^ and say^ that 

* The council of Florence was held in 1439^ un- 



THE PAPAL SUPREMACY. 21i 

our Saviour Christ said thus: Peter, I do mean 
this by sitting in thy boat, that thou shalt go to 
Rome, and be bishop there, five and twenty years 
' after mine ascension ; and all thy successors shall 
be rulers of the universal church after thee.' 

Here Peter was made a great man, say the 
papists, and all his successors after him. And this 
is derived of these few words, ' Launch into the 
deep.' And their argument is this: he spake to 
Peter only, and he spake to him in the singular 
number; ergo he gave him such a pre-eminence 
above the rest. A goodly argument, I ween it be 
a syllogismus, ' in quem terra pontus^ I will make 
a like argument." 

Our Saviour Christ said to Judas when he was 
about to betray him. Quod facis fac citius^ ^ what 
thou doest, do quickly.' Now when he spake to 
Peter, there w^ere none of his disciples by, but 
James and John, but w^hen he spake to Judas they 
were all present. Well, he said to him. Quod facis 
fac citius, speed thy business that thou hast in thy 
head, do it. He gave him here a secret monition 
that he knew what he intended, if Judas had had 
grace to have taken it, and repented. He spake 

der the Emperor Albertus, by Pope Eugenius IV, 
in which it was determined to use unleavened 
bread in the Sacrament, 



212 



THE PAPAL SUPREMACY. 



in the singular number to him ; e7'go he gave him 
some pre-eminence. Belike he made him a car- 
dinal ; and it might full well be^ for they have fol- 
lowed Judas ever since." — Bp, Latimer^ s sixth 
Sermon hefore K, Edtvard VL 

One of the best refutations of the claim of pa- 
pal supremacy is to be found in the very absurd 
arguments which have been employed by some 
papists in support of it. 

The following argument by Dr. Smithy who 
flourished in the 16th Century^ and was one of the 
popish delegates appointed to dispute with the holy 
martyrs^ Cranmer^ Latimer^ and Ridley^ at Oxford^ 
is a choice specimen of this kind. The sermon in 
which the following passage occurs^ was preached 
by Dr. Smith at Whittington College in London^ 
shortly after the disputation at Oxford. 

^^As for Ridley^ I disputed with him myself 
now at Oxford the other day ; and I proved my ar- 
gument thus: Ille cui Christus ohviavit Romce^ 
fuit Romce: At Christus ohviavit Petro Romce: 
ergo Petrus fuit jRomcB : i. e. He whom Christ met 
at * Rome^ was at Rome ; But Christ met Peter at 
Rome ; ergo^ Peter was at Rome." 

* Alluding to the legendary story of our Saviour 
meeting St. Peter at the gate of Rome^ and cau- 
sing him to turn back to suffer martyrdom. 



THE PAPAL SUPEEMACY. 



213 



By this argument I prove two things^ and sin- 
gular mysteries of our faith. Firsts that Peter 
was at Kome^ against them that chatter Peter ne- 
ver was at Rome. Secondly that if Peter met 
Christ bodily^ as Abdias reporteth^ and which I am 
sure is trae^ or else such an ancient and holy father 
would never have written it ; then^ consequently^ 
he may be as well in the blessed sacrament as he 
was met bodily." 

To this Ridley stood like a block, and finding 
himself convicted, answered nothing. Then said 
ly Cur non respondes^ hceretice, hcBreticorum^ hear- 
eticissime ? Did I not handle him well ? Then 
he denied the minor, which I proved thus : Christ 
met Peter going out of Rome, and said. Good 
morrow, Peter, whither goest thou? Peter an- 
swered. Good morrow, good man, whither goest 
thou ? Then said Christ, I go to Rome to suffer. 
What, saith Peter, I trow, unless I take my marks 
amiss, you are Jesus Christ ! Good Lord how do 
you ? I am glad I have met you here. Then said 
he to Peter, go back and suffer, or else I must; et 
pro te, et pro me. When Ridley had heard this 
my proof, and Abdias his authority, a doctor an- 
cient and irrefragable, he answered never a word. 
And thus I confuted Ridley in the audience of a 
thousand, and yet you say Christ was never in 
earth since the ascension bodily. Believe with me. 



214 



THE PAPAL SUPHEMACY. 



that he is under form of bread and wine. Let 
this argument of mine confound you^ as it did 
Ridley your chief champion." 

As our Blessed Saviour gave no pre-eminent 
authority to St. Peter^ or to any other apostle^ 
whilst He was upon earth; so neither did the 
apostles after his glorious ascension acknowledge 
any one of their number to be the superior of the 
rest. In the council of Jerusalem — which was 
the first council that ever met — St. Peter gave his 
opinion as one among the rest of the Apostles^ but 
neither exercised nor claimed any pre-eminent au- 
thority. St. Paul acknowledged no one of the 
Apostles to be his superior^ and was so far from 
admitting any supremacy or pre-eminence in St. 
Peter^ that on one memorable occasion he boldly 
rebuked him^ and withstood him to the face, be- 
cause he was to be blamed. 

An impartial study of the constitution of the 
Primitive Church as recorded in the Acts of the 
Apostles, will convince every unprejudiced mind 
that the Apostles, and such of their disciples as were 
appointed by them to the Episcopal office, exercised 
their episcopal functions each within the limits of 
his own charge, independently of any other bishop, 
and without being subject to the control of any 
other. 

As therefore Papal Supremacy receives no sup- 



THE PAPAL SUPREMACY. 



215 



port either from the words of our Blessed Sa\T[oiir^ 
or from the pra.ctice of his Apostles after his ascen- 
sion, we shall not wonder that (like all other un- 
lawful claims which usurp power by the infringe- 
ment of the rights of others) it has met vritli the 
strongest resistance whenever it has been attempt- 
ed to be established; a/id that it has rarely been 
established anywhere by any other means than force 
or fraud. 

With reference to this country the truth of this 
assertion is fully proved by English History, from 
which it plainly appears that the Supremacy of the 
Pope was not established in England, until after it 
had encountered many centuries of firm resistance 
and strenuous opposition. 

The early history of oui' own country supplies us 
with irrefr'agable proofs of the existence of the an- 
cient British Church for centuries before the arrival 
of the Koman monk Augustine and his followers ; 
and assures us that it was entirely independent of 
the See of Rome. 

1. Several centuries before the arrival of Angus- 
tine, the British Christians were sufficiently nume- 
rous to attract the notice of the Pagan persecutors, 
and about the middle of the 3rd century St. Alban, 
the first British martyr to Christianity, suffered 
death in the cause of Christ. 

^'^ St Alban was converted to Christianity by 



216 



THE PAPAL SUPREMACY. 



one Amphialus^ a priest of Caerleon in Wales^ 
who flying from persecution into England^ was 
hospitably entertained by St. Alban at Verulam in 
Hertfordshire^ now called from him St. Albans. 
When^ by reason of a strict search made for Am- 
phialus^ St. Alban could entertain him safe no 
longer^ he dressed him in his own clothes^ and by 
that means gained him an opportunity of escaping. 
But this being soon found out^ exposed St. Alban 
to the fury of the Pagans ; who summoning him 
to do sacrifice to their gods^ and he refusing, they 
lirst miserably tormented him^ and then put him 
to death." — Wheatly on the Liturgy, 

2. That the ancient British Church was regular- 
ly constituted under Episcopal government for se- 
veral centuries previous to the arrival of Augustine 
at Thanet., is proved from the fact that three Bri- 
tish bishops were present at the council of Arles^ 
which met so early as A. D. 314. 

3. Another proof not only of the early existence 
of the ancient British Churchy but also of it's en- 
tire independence of Rome^ is supplied by the fact 
that when the British Christians wanted the aid of 
learned divines to assist them in refuting the Pela- 
gian heresy, they sought asssistance not from Mome^ 
but from Gaul. The Pelagian heresy had been in- 
troduced into Britain by one Agricola, a disciple of 
Pelagius^ and the Synod of Verulam was convened 



THE PAPAL SUPREMACY. 



217 



to refute it about A. D. 446, and therefore full 
150 years before the arrival of Augustine the Ro- 
man monk. 

The Britons were unwilling to receive the per- 
verse dogma, and yet had not at that time amongst 
them men of sufficient learning to refute in verbal 
debate the artfulness and subtlety of it's propoun- 
ders. Under these trying circumstances they sent 
over to Gaul for assistance, and Germanus Bishop 
of Auxerre, and Lupus Bishop of Troyes came 
over to England in compliance with their request. 

On the arrival of these two holy bishops in En- 
gland the synod of Verulam was convened, and 
the Pelasgian heresy was refuted by them in the 
presence of a large number of British people, con- 
sisting of men, women, and children. 
The venerable bishops stand. 
Upheld by the Almighty's hand ; 
Their eloquence divinely pours 
In fertile evangelic showers. 

Mix'd with divine their speech distils 
Like dew upon the verdant hills : 
And all their statements, made in love. 
By God's most holy word they prove. 

Pelagians then their faults confessed 
And for their errors grief expressed, 
Convinc'd that they had gone astray. 
They sought again the righteous way. 

T 



218 



THE PAPAL SUPREMACY. 



Further indubitable evidence of the entire inde- 
pendence of Rome enjoyed by the ancient British 
church will be given, when we come to consider 
the usurping claims made by AugustinC;, the Ro- 
man monk ; who after he had received the Arch- 
iepiscopal pall from Pope Gregory the Great^ pro- 
ceeded to set aside the authority of the ancient 
British Bishops. 

Notwithstanding Gregory the Great so strongly 
disclaimed the title of universal priest^ and so se- 
verely reprobated the arrogance of the man who 
should call himself unkersal bishop; there can be 
no reasonable doubt that the usurping claim of pa- 
pal authority over Britain was first asserted by him, 
and continued to be asserted by his successors. 
The gross injustice of that claim, which could 
only be maintained by the subversion of the right- 
ful authority of the Bishops of the ancient British 
Church, will appear fully manifest as we proceed. 

That Gregory the Great really did assert the 
unrighteous claim of Papal authority over the Bri- 
tish Bishops appears 

1. From a passage which occurs in one of his 
letters to Augustine. In that letter the Pope gives 
him directions as to the conduct he wishes him to 
pursue, not only with reference to the British 
Bishops ; but also with reference to his neighbours, 
the Bishops of the Gauls. 



THE PAPAL SUPREMACY. 



219 



The Pope directs Augustine not to take upon 
himself to judge the bishops of the Gauls ; that? 
should he observe the minds of any of the Gallic 
bishops to be depraved, what reformation he could 
effect in them by exhortation, by persuasion, and by 
his own good example, he was at liberty to at- 
tempt, but he was by no means to assume authority 
over them, because it is written in the law, ^^When 
thou comest into the standing corn of thy neigh- 
bour, then thou mayest pluck the ears with thine 
hand; but thou shalt not move a sickle into thy 
neighbour's standing corn," — Deut. XXIII. 25. 

The Pope tells Augustine that he is not to move 
the sidde of judgement into that standing corn 
which is committed to the charge of another ; that 
he may do all the good he can among the Gallic . 
bishops by admonition, persuasion, and godly ex- 
ample, but when anything is to be done by author- 
ity^ he should let it be done by the aforesaid Arch- 
bishop of Aries, that the ancient constitutions of 
the fathers may not be subverted. 

After giving these judicious directions to Angus 
tine as to the rule of conduct which he should ob- 
serve in his intercourse with the Gallic bishops, 
and after thus altogether forbidding him to inter- 
fere with them in any authorative way, Gregory 
proceeds in the same letter to give him directions 
as to the course he should pursue towards the Bri- 



220 



THE PAPAL SrPREMACY. 



tish bishops^ which are precisely the reverse of the 
dii'ections he had just before given with reference to 
the Galhc bishops? and the unjust suhversmi of 
ancient rights which he recommended with regard 
to the British bishops stands out in marked con- 
trast with the respect which he commands Augus- 
tine to pay to the ancient rights of the Archbishop 
of Aries, 

The very same letter which contains Gregory 
command to Augustine 7iot to interfere with the 
ancient rights of the bishops of the Gallic church, 
contains ^also this most unjust sentence, " We com- 
mit all the Bishops of Britain to your brotherhood, 
that the unlearned may be taught, the weak may 
be strengthened^ and the perverse may be coiTCCted 
by authority " 

To all who duly ponder these words it will be 
manifest, that the unjust claim of Papal jurisdic- 
tion in Britain was for the first time put forward 
in them^j and that the first assertion of Papal pow- 
er in this country, to the subversion of the just 
rights of a church entirely independent of Rome 
takes its date from the Epistle of Pope Gregory 
the Great. 

The gross injustice of the conduct of Gregory, 
in setting aside the authority of the ancient British 
bishops, will appear manifest to every impartial 
reader, since the passage in Deut. XXIII. 25. cited 



THE PAPAL SUPREMACY. 



321 



by Gregory to shew Augustine that he had no 
right to invade the ancient authority of the Ai'ch- 
bishop of Ai'les^ would apply with equal force to 
shew that Augustine had no right to invade the 
ancient authority of the Archbishop of Menevia 
(otherwise St. David's), who, at the arrival of Au- 
gustine, was the lawfully constituted metropoUtan, 
rulinsr the British Church. 

That Gregory the Great really did assert the 
unrighteous claim of Papal jurisdiction over the 
British bishops will appear 

2. From his sending to Augustine the Archie- 
piscopal pall. 

After Augustine had received from Rome the 
consecrated pall, he proceeded at once to subvert 
the independence of the ancient British Church; 
to set aside the metropolitical authority of the 
Archbishop of Menevia (otherwise Caerleon upon 
Usk, or St. David's); and to fasten the iron collar 
of 'Rome round the necks of the ancient British 
Bishops. 

Near an oak in the county of Worcester, after- 
wards called Augustines oak, about A. D. 603 ac- 
cording to some chronologists, the Worcester synod 
was convened by Augustine with the view of per- 
suading the British bishops to acknowledge him 
as their metropolitan, and to conform to the cus- 
toms of the* Church of Rome, 



M2 



THE PAPAL SUPREMACY. 



We iearn from the venerable Bede^ that shortly 
before the Britannic clergy went to the Worcester 
synod, they repaired to a certain holy and prudent 
man, who was accustomed to live the life of an an- 
chorite amongst them, and consulted him as to the 
propriety of complying with the demands of Au- 
gustine by forsaking their own customs. The holy 
man replied, If he is a man of God, folloio Mm. 
And to their enquiry, Hoic shall we know ivhether 
he IS a man of God, or not ? He answered. The 
Lord says, Take my yoke upon you and learn of 
me, for I am meek and lowly in heart ; if therefore 
this Augustine is meek and lowly in heart, you 
may v. ell believe that he calls upon you to carry 
the yoke of Christ, which he himself is carrying: 
But if he is haughty and proud, then he is mani- 
festly not a man of God, nor ought his words to be 
attended to by you." 

To their further enquiry, Hoio may ice know 
whether he is proud or humhle ? The holy man 
replied, '' Arrange matters so that Augustine him- 
self with his companions may first come to the 
place of the synod, and if he shall rise up as ye 
approach, know ye that it is because he is a servant 
of Christ, and attend to him with reverent obe- 
dience; but if he shall despise you by shewing 
himself unwilling to rise in your presence, when 
ye are more in number, then let him be disregard- 
ed bv vou." 



THE PAPAL SUPEEMACY. 



223 



The Britannic clergy followed the advice of this 
holy man^ and it came to pass that Augustine re- 
mained sitting in his chair as they drew near to 
the place of the synod^ and did not offer to rise as 
they approached his presence. When they saw 
that^ and observed his pride^ they refused to con- 
sent to his proposals^ and would not acknowledge 
him for their Archbishop — reasoning thus amongst 
themselves^ If he is unwilling to rise to us noio, 
liow much less account will he make of us when 
we have become subject to him. 

To Augustine demanding to be acknowledged 
as the Primate of the British Church the British 
bishops justly replied^ That as they had already 
their own Archbishop to whom they were bound 
in allegiance^ they did not think it right to ac- 
knowledge any rival Ecclesiastical superior. 

Further indubitable evidence of the fact that 
the ancient British Church up to that time was 
wholly independent of Rome^ is supplied by the 
famous reply of Dinothus^ the Abbot of Bangor, 
to the claims set forth by Augustine. 

" Be it known and without doubt unto you^ that 
we are all and every one of us obedient subjects to 
the Church of God, and to the Pope of Pome, 
and to every true christian and godly to love every 
one in his degree in charity perfect, and to help 
every one of them by word . and deed to be the 



224 



THE PAPAL SUPREMACY. 



children of God : And other obedience than this 
I do not know to be due to him^ whom you name 
to be pope^ nor to be father of fathers : to be claim- 
ed and to be demanded^ and this obedience we are 
ready to give and to pay to him and to every true 
christian continually. 

Besides we are under the government of the 
bishop of Caerleon upon Usk_, who is to oversee 
under God over us^ to cause us to keep the way 
spiritual." 

From this celebrated reply it appears that the 
Britons were all subject to their own metropolitan^ 
the Archbishop of Caerleon upon XJsk^ (otherwise 
Menevia or St. Davids^) who^ as the abbot of Ban- 
gor in his reply intimates^ did not acknowledge a 
superior in the degrees of the Church; but ^yn 
olygwr dan Dduw/ under God (i. e. without any 
intermediate hishop or patriarchy) he governed the 
Church and people committed to his charge. 

Further indubitable evidence that the ancient 
British Church was iiidependent of Rome is derived 
from the fact that the Britons received Christianity 
from the East^ and not through the medium of 
Rome. 

This is proved not only by the historical narra- 
tives of the labours of Eleutherus and others ; but 
also by certain Eastern customs^ which were 
prevalent in the British Church in the time of Au- 



THE PAPAL SUPREMACY. 



225 



gustine^ but which he endeavoured to set aside in 
favour of the Roman customs. 

1. The ancient British Church celebrated Eas- 
ter after the oriental, and not after the Roman 
manner. 

2. The metropolitan^ or the Archbishop of St. 
David's^ had seven bishops in his province^ in ac- 
cordance with the practice of the Eastern Church. 

Nothing can be clearer than that up to the time 
of the Worcester synod the British Church recog- 
nized no subjection either to the Roman pontiff , or 
to any other foreign patriarch. 

The seven bishops^ who^ after the Asiatic custom, 
were under the archbishop of Caerleon or Menevia, 
were present at the Worcester synod^ but the 
archbishop himself did 7iot come to the synod^ pro- 
pably that he might not in his own province sur- 
render his metropolitical dignity to a foreign me- 
tropolitan, contrary to the Canons of the Church. 

What greater act of injustice can be contempla- 
ted than this specimen of the working of the cor- 
rupt dogma of the papal supremacy in this early 
stage of its existence ? 

Here we find the bishops of Caerleon or Mene- 
via, and their successors, who from the days of 
King Lucius to the time of Augustine, (i. e. about 
400 years) flourished with metropolitical privileges 
and dignity, and were called Archbishops, con- 



226 



THE PAPAL SUPREMACY. 



demned by no council, and without crime, stripped 
and spoiled of their province and ancient jurisdic- 
tion by the tyrannical usurpation of the See of 
Rome. 

If it be asked^ on what ground did Augustine 
principally rest his claim to exercise metropolitical 
authority over the British Church by the subver- 
sion of the long established authority of the arch- 
bishop of Menevia ? 

The answer is^ He probably rested his claim 
chiefly upon the fact of his having then recently 
received from Rome the Archiepiscopal pall ; which 
as he considered, invested him with metropolitical 
power in Britain. 

Hence we may trace, even at that early period, 
^hat unwarrantable assumption of power for which 
the Church of Rome is notorious, ever intruding 
into another man's line of things, which, when 
more fully developed some centuries afterwards, 
rose to an intolerable height of arrogance and pre- 
sumption ; and which, even in the present day, is 
productive of incalculable evil throughout the 
world. 

The truth is that at the time of the arrival of 
Augustine at Thane t, the temporal power of Rome 
was in an advanced stage of decline, and she en- 
deavoured to make up for the loss of temporal sway 
by the assumption of unjust and unwarrantable 



THE PAPAL SUPREMACY. 



227 



claims to Ecclesiastical Supremacy ; and Tvhen we 
consider the means employed by Eome to obtain 
Ecclesiastical Supremacy^ we may well concur in 
the observation of an old writer^ who says/'* We 
need not wonder that the cunning of the fox should 
be assumed^ when the power of the lion had begun 
to wane." 

Papal Supremacy in Britain^ though claimed by 
Gregory the Great and his successors^ was raore 
nomirial than real till the Xorman conquest. 

The history of our country between the time of 
Augustine and the Xorman conquest supplies us 
with many facts proving the truth of this proposi- 
tion: To avoid prolixity^ one instance only will be 
noticed here. 

Towards the close of the seventh century the sole . 
bishopric of the kingdom of Xorthumbria was filled 
by Wilfi'ed^ bishop of Lindisfarn. 

Wilfi-ed was one of the most luxurious and 
haughty prelates of that age ; his table was covered 
with a profusion of gold and silver vessels^ with 
which he required at all times to be served j he had 
a large number of abbots and abbesses in his diocese, 
who rendered an obsequious obedience to his com- 
mands ; and when he went forth it was in a style 
of royal magnificence^ and a large number of clients 
and dependents^ clothed in gorgeous apparel^ swell- 
ed his train. 



228 



THE PAPAL SrPREMACY. 



The sumptuous splendour of the life of this 
churchman^ whose delight it was to vie with his 
sovereign in luxury and pride^ excited the displea- 
sure of Elfrid King of Northumbrian and was more 
particularly distasteful to Ermenburgh^ his queen. 
At length the account of Wilfred's luxury and ex- 
travagance^ and of the offence which he was thereby 
giving to the king and queen of Northumbrian reach- 
ed the ears of the archbishop of Canterbury of that 
time^ who proceeded at once to apply a remedy to 
so glaring an evil. 

Theodore^ who at that time filled the metropolit- 
ical chair of Canterbuiyn was one of the ablest and 
most learned men of which that See can boast. 

Like St. Paul he was a native of Tarsus in Cili- 
cia^ and he was also distinguished^ like that gi'eat 
Apostle^ for his classical as well as for his sacred 
learnings having brought the poems of Homer and 
many other famous books with him into England, 
when he came to enter upon the duties of his high 
office. 

Unlike Wilfred, his habits were severe^ and 
remarkably plain and simple ; he was opposed to 
all luxury and extravagance ; and the principal aim 
of his life seems to have been to lay out his great 
learning and abilities in promoting the spiritual 
welfare of the people of this country. 

On hearing the accounts of Wilfi'ed's luxury and 



THE PApAL SUPREMACY. 



229 



lavish expenditure^ we shall not wonder that it oc- 
cured at once to the mind of Theodore^ that the 
means which Wilfred was spending in waste^ would^ 
if rightly employed, well support a greater number 
of bishops, and by a subdivision of the large district 
of Northumbria into several dioceses, the spiritual 
interests of the people would necessarily be much 
better attended to by four bishops with competent 
though not with princely, incomes, than they could 
possibly be by one bishop, who by indulging in 
luxury and extravagance would naturally become 
daily less fitted for the more arduous duties of his 
office 

In accordance with these views Theodore at once 
introduced three additional bishops into the diocese 
of Wilfred, alleging that three more bishops might 
well be nourished by those resources, with which 
one man was then swelling himself out in pride and 
luxury, and that Wilfred's expenditure was quite 
sufficient competently to support four bishops^ 
whose spiritual superintendence was greatly needed 
in so large a diocese. 

Wilfred was highly indignant at the conduct of 
Theodore, and he regarded the act as a most un- 
just spoliation, and a flagrant infringement of what 
he considered to be his lawful rights. 

He therefore at once determined to appeal to 
the Pope, and for that purpose set out in person on 
a journey to Rome. 



230 



THE PAP4L SUPREMACY. 



Kenewold^ a monk who warmly espoused Wil- 
fred's cause^ arrived at E-ome before him^ and by 
dilating upon ^7ilfred's wrongs^ and upon the gross 
injustice to which in his opinion he had been sub- 
jected^ he created such a strong interest in his fa- 
vour among the Romans^ that when, after a slow 
and tedious journey^ the prelate himself reached 
Rome^ the whole city was in anxious expectation 
of his arrival. 

Pope Agatho himself, glad of so favourable an 
opportunity of making further papal encroachment 
upon the independence of the English Church, 
warmly espoused the cause of Wilfred, and assem- 
bled without delay a council of bishops and other 
Church dignitaries to the number of fifty in all, 
to receive Wilfred's appeal to the Holy See. 

This synod was held at Rome at the Basilica of 
our Saviour called Constantiana A. D. 679, in the 
month of October; Pope Agatho himself presided 
therein; bishops abbots, and presbyters to the 
namber of fifty sat mth him; the deacons and all 
the clergy stood by. 

The result of the dehberations of that synod 
with reference to the cause of Wilfred was a decre- 
tal issued by Pope Agatho, in which in the lan- 
guage he employs he assumes complete papal su 
premacy over the English Church — The language 
being no less strong than. 



THE PAPAL SUPREMACY. 



231 



We ordain and decree that bishop Wilfred be 
restored to the bishopric which he lately held ^ ^ 
******* ^^^^ those persons be 

expelled who have been sent into his bishopric 
during his absence." 

Now comes the important question^ How was 
this bold assumption of papal supremacy received 
in England ? Was the act of the Pope in thus 
trampling in tbe dust the independence of the En- 
glish Churchy tamely submitted to and acquiesced 
in on the arrival of the Papal decretal in England ? 
So far is this from having been the case^ that Wil- 
fred on his return home was cast into prison by the 
King of Northumbria for having presumed to com- 
promise the independence of the English Church 
by appealing to Rome; and the powder assumed in. 
the Papal decretal was neither recognized nor at- 
tended to either by archbishop Theodore^ the Pri- 
mate, or by the King of Northumbria. 

Thus have we considered one historical fact, out 
of many which might be produced, indubitably 
proving that papal supremacy in this country was 
more nominal than real prior to the Norman con- 
quest. 

Outrageously unjust as was the invasion of En- 
gland by William, Duke of Normandy, it is well 
known that William's iniquitous cause was warmly 
espoused by the Pope, because the Pontiff saw in 



2S2 



THE PAPAL SrPEEMACY. 



it an excellent opportunity of rkettmg the chains of 
Papal Supremacy upon the English Church and 
nation. 

Although as early as the time of Augustine the 
Pope had assumed an unjust authority in this 
country by claiming to appoint the Primate, and 
by sending to him the archiepiscopal pall — the 
badge of papal authority; yet the stipremacij of 
the Pojje was not really estaUished in England 
prcTiously to the Norman conquest; and the Eng- 
lish Church and nation up to that CTentful period 
had suhst ant i ally 'preserted their independence of 
the usurping tyranny of Rome. As the Duke of 
Normandy appealed to the Pope in the matter of 
his extravagantly absurd pretension to the English 
croTvn, and Harold did not appeal^ Pope Alex:ander 
11^ (regardless of the extreme injustice of William's 
cause) at once declared in favour of the Duke^ 
To encourage William in his nefarious enterprize 
the Pope sent to him a consecrated banner^ and a 
ring said to contain a hair of St. Peter. As the 
result of the Noinian conquest was to impose a 
foreign yoke upon the shoulders of the English 
people in civil affairs; so by it were woven the 
chains of that Ecclesiastical thraldom inflicted by 
Papal Supremacy^ by which the Enghsh people 
were fast bound in cruel fetters for centuries after 
that events and were not released from that Egyp- 



THE PAPAL SUFE.EMACY. 233 

tian bondage till those fetters were burst asunder 
by the Blessed Reformation. 

The ^rst step taken by our venerable Reformers 
(and 7iecessarily the first step) was to reject the 
usurped supremacy of the Pope ; since they clearly 
saw that till that usurped supremacy was shaken 
off, and the independence of the English Church 
re-established, all attempts at any real reformation 
of the Chm'ch would be hopeless: Hence it is 
clear that Bishop Ridley was contending for a 
great principle^ when he refused to remove his cap 
at the reading of the Papal commission at Oxford. 

Soon after the coming of Dr. Ridley into the 
school, the commission was published by an ap- 
pointed notary, and openly read. But Dr. Ridley 
standing bare-headed, humbly expecting the cause 
of that his appearance, as soon as he had heard 
the cardinal named and the pope's holiness put on 
his cap. Wherefore after the commission was pub- 
lished, the bishop of Lincoln spake in sense fol- 
lowing. ' Master Ridley, although neither I, nor 
my lord here, in respect of our own persons, do 
look for cap or knee, yet because w^e bear and re- 
present such persons as we do, that is, my lord car- 
dinal's grace, legate a latere to the pope's hohness, 
as well in that he is of a notable parentage (and 
therewith Master Ridley moved his cap with lovvly 
obeisance) descending horn the regal blood, as 



234 



THE PAPAL SUPREMACY. 



ill that he is worthy to be reverenced with all 
humility^ for his great knowledge and learnings 
noble virtues, and godly life^ and especially in that 
he is here in England deputy to the Pope's holi- 
ness, it should have becomed you at his name to 
have discovered your head. Wherefore except you 
will of your own self take the pains to put your 
hand to your head, and at the nomination as well 
of the said cardinal as of the Pope's holiness, un- 
cover the same, lest that this your contumacy ex- 
hibited now before us, should be prejudicial to the 
said most, reverend persons (which thing we may 
in no case suffer), you shall cause us to take the 
pain to cause some man to pluck off your cap.' 
To whom Master Ridley making his petition for 
license, answered." k& touching what you said, 
my lord, that you of your own persons desired no 
cap nor knee, but only require the same, in consi- 
deration that you represent the Cardinal grace's 
person, I do you to wit, and thereupon make my 
protestation, that I did put on my cap at the na- 
ming of the cardinal's grace, neither for any contu- 
macy that I bear towards your own persons, nei- 
ther for any derogation of honour towards the lord 
cardinal's grace. For I know him to be a man 
worthy of all humility, reverence, and honour, in 
that he came of the most regal blood, and that he 
is a man endued with manifold graces of learning 



THE PAPAL SUPREMACY. 



235 



and virtue: and as touching these virtues and 
points^ I with all humility^ (therew^ith he put off 
his cap and bowed his knee) and obeisance that I 
may^ will reverence and honour his grace : hut in 
that he is legate to the hishop of Rome (and there- 
ivith he put on his cap whose usurped supremacy ^ 
and alused authority ^ I utterly refuse and renounce, 
I may in no wise gi^e any oheisance or honour un- 
to him, lest that my so doing and behaviour might 
he prejudicial to mine oath, and derogation to God^s 
word, and therefore that I might not only by con- 
fession^ profess the verity in not reverencing the 
renounced authority^ contrary to God^s word, but 
also in gesture^ in behaviour^ and all my doings 
express the same^ I have put on my cap^ and for 
this consideration only ; and not for any contumacy 
to your lordships^ neither contempt for this wor- 
shipful audience^ neither derogation of any honour 
due to the cardinal his grace^ both for his noble 
parentage and also for his excellent qualities." 

" Lincoln. Master Ridley^ you excuse youi'self 
of that^ with the which we pressed you not^ in that 
you protest you keep on your cap^ neither for any 
contumacy towards us (which look for no such ho- 
nour of you)^ neither for any contempt of this au- 
dience, which although justly they may, yet (as I 
suppose) in this case do not require any such obei- 
sance of vou: neither in derogation of any honour 



S36 



THE PAPAL bLPREMACi. 



due to my lord cardinars grace^ for his regal des- 
cent (at which word Master Eidley moved his cap) 
and excellent qualities: for although in all the 
premises honour be due, yet in these respects we 
require none of you, but only in that my lord car- 
dinal's grace is here in England, deputy of the 
pope's holiness, (at which word the lords and others 
put off their caps, and Master Eidley put on his) 
and therefore we say unto you the second time, 
that except you take the pains yourself, to put your 
hand to your head and put off your cap, you shall 
put us to the pain, to cause some man to take it 
from you, except you allege some infirmity and 
sickness, or other more reasonable cause, upon the 
consideration T^hereof, we may do as we think 
good." 

'^Ridley. The premises, I said for this end, 
that it might as well appear to your lordships, as 
to this worshipful audience, why, and for what 
consideration, I used such behaviour, in not hum- 
bling myself to your lordship with cap and knee ; 
and as for any sickness, I thank my Lord God, 
that I am as well at ease, as I was this long sea- 
son; and therefore I do not pretend that which is 
not, but only this, that it might appear by my be- 
haviour, that I acJcnoidedge in no point that iisiir 
ped supremaoij of Rome, and therefore contemn 
and utterly de&rAse all authority coming from him. 



THE PAPAL SUPREMACY. 



237 



In taking off my cap^ do as it shall please your 
lordships^ and I shall be content." ^^Then the 
bishop of Lincoln after the third admonition^ com- 
manded one of the beadles to pluck his cap from 
his head^ Master Ridley bowing his head towards 
the officer gently permitted him to take away his 
cap." 

What a firm bulwark and strong security against 
the corrupt and pernicious dogma of Papal Supre- 
macy is supplied by the Church of England in 
that noble passage in Article 37, wherein we read^ 
The hishop of Rome hath no jurisdiction in this 
realm of England ! 

Properly to appreciate the national blessings 
which follow in the train of the glorious truth 
enunciated in these few but most important words, 
we must take a brief review of the commercial^ 
social^ religious^ and political condition of the 
English People, whilst the Church of England 
was e?islaved by Papal usurpation; and then com- 
pare it with the condition of the British people in 
those important particulars since the Reformation. 

Whilst the English Church was enslaved by Pa- 
pal usurpation the commercial energies of the Bri- 
tish people were jettered by the chains of a base 
and servile bondage. 

The multitude of Popish Saints-days in the 
course of the year, upon v^hich the people were 



238 



THE PAPAL SUPREMACY. 



forbidden to follow their usual industrial employ- 
ments, and the idleness and profligacy which en- 
sued in consequence of the encouragement which 
was given to troops of people to go roaming about 
the country on pilgrimage, caused the noble bark of 
British commerce to resemble a water-logged vessel, 
which, though manned with a gallant crew, can 
make little progress in her voyage. 

The social energies of the English people were 
fettered by the chains of a base and servile bondage 
so long as the Church of England continued to be 
enslaved by Papal usurpation. If any one doubts 
the truth of this assertion, let him read the testimony 
of our historical and other writers as to the awful 
extent to which in popish times bribery and cor- 
ruption had polluted the Fountain of Justice in this 
country. Suffice it to say, that the evidence is over- 
whelming which proves that, whilst the Church of 
England was under Papal usurpation, in all the 
courts of justice bribery carried everything before it ; 
and for that reason it was impossible for any poor 
man to obtain redress, however much he might 
have been wronged, provided that his oppressor 
was a rich man, and consequently able to give a 
large bribe. 

The religious energies of the English people 
were fettered by a base and degrading bondage, so 
long as the Church of England continued to be en- 



THE PAPAL SUPREMACY. 



239 



slaved by Papal usurpation. Whosoever doubts 
the truth of this assertion let him read the history 
of the numerous cases of torture^ imprisonment, 
and cruel death, inflicted by the papists during the 
period of Papal tyranny in England upon many 
hundreds of ill-used English people, whom the 
Church of Rome branded as heretics. 

Let it be considered, moreover, that the energies 
of the British people, whenever directed towards 
the spiritual improvement of the nation, were frus- 
trated by papal exactions in Britain, when the 
Popes lavished upon the creatures of their will 
the funds which ought to have been spent in the 
spiritual instruction of the English people. 

"Fox tells us that, in the 48th of Edward III. 
writs were issued to all the Bishops in England, 
requiring a return of all the benefices held in this 
country by strangers. ^ By virtue whereof, cer- 
tificate was sent up to the king into his chancery 
out of every diocese in England of all such spiritual 
livings as were then in the occupation either of 
Priors Aliens or of other strangers, whereof the 
number was so great as, being all set down, it 
would fill almost half a quire of paper. Whereby 
it may appear that it was high time for the King 
to seek remedy herein, either by treaty with the 
pope or otherwise ; considering that so great a por- 
tion of the revenues of his realm was by this means 



240 



THE PAPAL SUPREMACY. 



conveyed away^ and employed^ either to the reHef 
of his enemies or maintenance of foreigners^ a- 
mongst whom the cardinals of the court of Rome 
lacked not their share^ as may appear by this which 
followeth.' ^^Then" follows a very interesting list 
of strangers beneficed ; amongst those so beneficed 
were — Lord Francis, priest and cardinal of the 
Church of Eome; Dean of Lichfield^ residing at 
Rome; Lord Anglicus^ priest and cardinal; Dean 
of York, residing at Rome ; Lord Reginald, deacon 
and cardinal ; Dean of Salisbury non-resident for 
^6 years.' The list contains^ also, 12 archdeacons 
and 16 prebendaries, all foreigners"— ii^rc?. JE, C. 
Harington^s Note to his IVth Essay on Papal Ex- 
actions in Britain, 

Let it now be considered how the political en- 
ergies of the English nation were fettered by papal 
usurpation, and how the usurped jurisdiction of 
the Bishop of Eome fi'ustrated all attempts to ame- 
liorate and improve the laws. 

After a brief review has thus been taken of the 
fettered state of the commercial, social, religious, 
and political energies of the British people, whilst 
the English Church was enslaved by Papal suprem- 
acy, let us next take a glance at the condition of 
our people since those fetters were removed by the 
Blessed Reformation. 

The noble bark of British which_, during 



THE PAPAL SUPREMACY. 241 

Papal usurpation, was water -logged by Popery, has 
since the Reformation sailed gallantly along, and 
the indomitable energies of the Anglo-Saxon race, 
having been set free from Roman bondage by our 
venerable Reformers, have progressively developed 
themselves in the promotion of every laudable and 
industrious enterprize, till the commerce of Great 
Britain has attained to a height of excellence un- 
paralleled in the history of the world. 

Since the social energies of the English people 
were set free from Papal usurpa.tion at the Refor- 
mation, progressive improvements have continually 
been made in the administration of Justice; a,nd 
the unsullied ermine of the English Judges proves 
that the stream of Justice now flows with a purity 
which was utterly unknovv^n in this country, whilst 
the Bishop of Rome maintained his usurped juris- 
diction over this Church and nation. 

Since the religious energies of the English peo- 
ple have been set free from Papal usurpation by 
our venerable Reformers, how much progress has 
been made from time to time in removing the fet- 
ters from conscience, and we have at length attain- 
ed to that perfect toleration, and to that complete 
civil and religious liberty, which is the admiration 
of all true patriots throughout the world. 

Since the political energies of the English peo- 
ple were set free from Papal bondage by our vener- 
X - 



U2 



THE PAPAL SUPREMACY. 



able Reformers^ what sound and progressive im- 
provements have been made in the political condi- 
tion of the British nation ! What harsh and ty- 
rannical laws have been repealed ! What amelio- 
rations of the severity of our criminal code have 
taken place ! What noble efforts to prevent crime 
rather than to punish it have been made ! What 
care has been taken to extend the inestimable bles- 
sings of civil and religious liberty to all sorts and 
conditions of people ! 

Surely^ when all these things have been duly 
considered^ we shall readily and gratefully acknow- 
ledge^ that our venerable Reformers were instru- 
mental, under God, in giving the next best blessing 
to that of an open Bible to the English people, 
when by taking off the fetters of Papal usurpation 
from the Church of England, they were able to de- 
clare, and enabled us, after the lapse of three cen- 
turies, with emphatic truth to declare likewise, that 
The Bishop of Rome hath no jurisdiction in 
this realm of England. 



CHAPTER VI. 



THE CONCLUSION. 



There are some amongst us who^ though not 
avowedly Papists^ are accustomed to denounce the 
term Protestant with no common degree of vehe- 
mence^ and who refuse altogether the designation 
for themselves^ as one in the highest degree inap- 
propriate and obnoxious. 

The reasons which they commonly give for their 
extreme dislike of the word Protestant are^ that^ in 
their opinion. Protestantism is a mere negative term, 
denying much religious error but affirming no op- 
posite truth; lopping , cutting down ^ and eradicating 
an unwholesome piece of vegetation, but planting 
nothing either wholesome or unwholesome in it's 
place ; pulling down, breaking down, and destroy- 
ing an ancient religious edifice, because in the lapse 
of centuries it had become incurably polluted (as the 



244 



THE CONCLUSION. 



priest in Leviticus was commanded to pull . down 
the house in which the leprosy prevailed); but 
erecting no holier and purer sanctuary in it's room : 
In a word^ as effecting in men's minds a thorough 
disbelief in Popery^ but at the same time often 
leaving them entire unbelievers in Christianity^ or 
at best but German neologians. 

In whatever degree these objections may apply 
to the various denominations of Protestant Dissen- 
ters it is no part of my business to enquire^ and 
the defence of the several persuasions from those 
objections' is much better left to members of their 
own body; it does^ however^ fall entirely within 
the scope of the present work to prove that these 
objections in no degree apply to the Church of 
England; and as this proof is one of great im- 
portance at all times^ but more especially in the 
present day^ this concluding chapter will be devo- 
ted to it. 

The Church of England^ then^ is not only to be 
considered negatively as affording a firm bulwark 
and strong security against Popish errors^ but also 
positively^ as advancing boldly against the enemy 
with the spiritual iceapons of the opposite Gospel 
truths; not only as lopping off with the axe of 
Scripture the branches^ cutting down the main- 
stem^ and eradicating the roots of the deadly Upas 
tree of Popery, but also as planting in it's stead 



THE CONCLUSION, 



245 



the noble tree of true religion^ which from the 
Blessed Reformation until now has been produc- 
tive in this country of much wholesome and excel- 
lent fi'uit; not only as unteacMng men the soul 
destroying sophistry of an ensnaring superstition^ 
but also as thoroughly indoctrinating them with the 
principles of pure and iindefiled Gospel truth; not 
only as pulling down to the ground a corrupt though 
gorgeous edifice^ because it's most sacred inclosures 
had become incurably polluted with debasing su- 
perstitions and abominable idolatries^ but also 
erecting a noble and substantial temple in it's place^ 
on the very stones of which are engraven^ as it were^ 
the words^ Holiness to the Lord : In a word^ as not 
attempting to shake men's belief in Popery^ without 
placing before their minds the most indubitable 
proofs of the truth of pure Chrstianity^ and of the 
blessed harmony which subsists between it's life 
giving doctrines^ and human reason^ the works of 
God in Nature^ and the glorious attributes of the 
Almighty. 

Many a religious biography in our native language 
tells us of the heneficial effects upon individual 
character instrumentally produced by the pure and 
holy teaching of the church of England since the 
Reformation ; and w^e have faithful records of the 
holiness^ the integrity, the godliness, and the charity 
of many Church of England men of various periods ; 



246 



THE CONCLUSION. 



but the lives of not ten in a thousand of the holy 
men, ^vhose characters the church of England has 
been the means of forming, have been published 
to the world ; and very few individuals, comparative- 
ly speaking, have found biographers to relate how 
careful they were, through the instrumentality of 
the Reformed English Church, "to lead a quiet and 
peaceable life in all godliness and honesty." 

The general effect^ however, of the Church of 
England system upon the great body of the people, 
is capable of a far more accurate estimate than that 
of its effects upon individuals, in as much as a com- 
parison of the commercial^ social^ religious^ a7id po- 
litical condition of the English people previous to 
the Reformation with its condition in those par- 
ticulars now, gives^ a clear proof of the blessed ef- 
fects instrumentally produced by the Reformed 
Church of England upon the nation at large, and 
by a safe inference we may thence conclude how 
beneficially the Church of England system most 
necessarily acts upon individual character. 

I. Let us glance at the beneficial effects which 
the Church of England has been instrumental in 
conferring upon this country in a commercial -point 
of view : These beneficial effects can be estimated 
in no better way than by observing the immense 
contrast between England's commercial position, 
Vvhen under Popery, and that eminent height of 



THE CONCLUSION, 



247 



commercial greatness to which^ under the Church 
of England system^ this country has now attained. 

One of the ways in which the progress of Eng- 
lish commerce was greatly retarded by Popery is 
noticed by Bishop Latimer in the following pas- 
sage. 

"Let all these abuses be accounted as nothings 
who is there that is not sorry to see in so many 
holidays rich and wealthy persons to flow in deli- 
cates^ and men that live by their travail^ poor men, 
to lack necessary meat and drink for their wives 
and their children, and that they cannot labour 
upon holidays^ except they tvill he cited, and brought 
before our officials,'^' — Bp Latimer'' s Convocation 
Sermon. 

Let the foregoing passage be well weighed, and 
it will be manifest to every impartial reader, that a 
most effectual let and hindrance to business is inflic- 
ted upon commerce by Popery ; that under such a 
system even the most distant approach to England's 
present commercial greatness would be absolutely 
impossible; and that the value of the Church of 
England is no where more beneficially felt than in 
the free play given by her system to the commercial 
energies of the English people ; since she interposes 
no obstruction or impediment to business, and has 
altoo^ether abstained from ordaininor a vast multi- 
tude of holidays, and then forbidding working men 



248 



THE CONCLUSION. 



to labour on those days under pain of Ecclesiastical 
pains and penalties if they should disobey. 

II. Contemplate the contrast between the social 
condition of the Enghsh people^ under Popery, with 
that of the social condition of the same people in 
the present day, and the value of the Church of 
England system will again be apparent : , 

1. As to the administration of Justice. 

The state of England under Popery in this par- 
ticular is described in a famous woick of the 14th 
century called the Vision of Piers Ploughman, 
which was written by a monk named Langland, 
who had not embraced the doctrines of Wicklif but 
was a staunch papist, and therefore his testimony 
cannot reasonably be objected to, even by the most 
zealous advocates of Popery. 

Of all kinds of dishonesty none is more base in 
itself, or more mischievous and demoraUzing in it's 
effects upon society than the corruption of justice hy 
bribes', and certainly we have every reason to con- 
clude that this crying sin (so strongly denounced 
in Holy Scripture, and therefore in the highest de- 
gree displeasing to God,) was very prevalent in the 
14th century, when Popery in this country was in 
it's Zenith ; and that of those entrusted with the 
administration of the laws in that age it might with 
great truth have been said. The prince asketh, and 
the judge asketh for a reicard. 



THE CO^^CLUSIOX. 



249 



The appalling extent to which bribery hindered 
the true administration of Justice in those days is 
depicted in vivid and forcible language by Lang- 
land. 

From him we learn that in both Ecclesiastical 
as well as in civil courts it's influence was predom- 
inant^ and that in consistory as well as in assize^ in 
shire as well as in town sessions^ no cause^ however 
righteous^ could stand against the force of gold. 

Langland assures us that the Lady Mede (who 
is bribery personified) caused men to lose their 
land and their life both ; that she let pass prisoners 
and paid for them often ; and she gave the gaolers 
gold and groats together to unfetter the false^ and 
to leave them free to go wheresoever they chose ; 
and that she took the true by the head and tied 
them fast ; and hanged them for hatred that harm 
did never." 

We learn too^ that of most of those who occupied 
the judgment seat in that age it maght with great 
truth be affirmed in the language of the Psalmist^ 
their right hand is full of gifts." 
Lady Mede^ or Bribery^ is also described as ca- 
ring nothing about being cursed in consistory;" 
since^ as she bribed the commissary with a cope^ 
and his clerks with coats, she could be absolved 
as soon as she pleased. 

When she is well with the King, woe is the 



250 



THE CONCLUSION. 



realm ; for she is favourable to false and often de- 
fouleth truth." 

Bribery is also described as having completely 
overcome the law, so that faith could not prevail 
because the florins of Mede flew so thick: Law her- 
self is also described as so lordly that, without pre- 
sents or pence she pleaseth well few;" and that, 
owing to the overpowering influence of bribery in 
the courts of justice of that age, poor men had no 
power to complain how severely soever they might 
smart under the lash of injustice and wrong. 

The ecclesiastical courts of that age of Popish 
darkness are described as affording scenes of fright- 
ful corruption. 

The archdeacons of those times are represented 
as ready to be guilty of the heinous crime of ta- 
king a reward against the innocent;" and their 
officials, the summoners, are represented by Chau- 
cer as most unprincipled villains, who were con- 
tinually extorting money from the innocent by 
false accusation. From no point, perhaps, can we 
obtain a clearer view of the frightful corruptions 
of the Church of Rome during the dark ages, 
than when we contemplate the disciplinary powers 
exercised hy that Church for the ostensible purpose 
of correcting and punishing wickedness and vice, 
thus turned into an instrument of evil, and made 
the means of filling the pockets of rapacious and 
unprincipled villains. 



THE CONCLUSION. 



251 



When this truly awful state of things is contras- 
ted with the administration of Justice in this coun- 
try now, no stonger evidence can be found of the 
unspeakably injurious effects of Popery on the so- 
cial condition of the people ; and of the beneficial 
social effects which the pure and scriptural princi- 
ples of the Church of England are instrumental 
in producing. 

When we consider how the Fountain of Justice 
was thus polluted by Popery, we shall cease to 
wonder at the appalling moral depravity which, 
on the unanimous testimony of the writers of those 
times, prevailed amongst the English people, whilst 
the nation was enslaved by Popery. 

2. Let the social condition of the English people 
as to national morals^ whilst under popery, be con^ 
sidered with reference to the state of things in that 
respect in the present day. 

Let the following passage testify to the moral 
depravity wrought in the English people by the po^ 
pish system. 

" Do ye see nothing in our holidays ? of the 
which very few were made at the first, and they to 
set forth goodness, virtue, and honesty? But si- 
thens, in some places, there is neither mean nor 
measure in making new holidays, as who should 
say, this one thing is serving of God, to make this 
law, that no man may work. But what doth the 



252 



THE COXCLrSIOy. 



people on these holidays ? Do they give themselves 
to godliness or else ungodliness ? See ye nothing^ 
brethren ? If you. see not, yet God seeth. God 
seetli all the icliole liolidays. to he spent miseralJy^ 
in glossing^ in strife^ in emy^ in dancing^ dicing^ 
idleness, and gluttony. He seeth all this, and 
threateneth punishment for it. He seeth it. which 
neither is deceived in seeing, nor deceiveth when 
He threateneth. Thus men serve the devil, for 
God is not thus served^ albeit ye say^ ye serve God. 
Xo, the devil hath more service done him in one 
holiday than in many working days." — Bp, Lat- 
imers Convocation Sermon. 

What favourable opportunities the numerous ho- 
lidays in England before the Reformation afforded 
to vile profligates to indulge in vice a reference to 
the popular practices on the various festivals, as 
narrated in Brand's Popular antiquities^ will fully 
prove. 

The evidence afforded by that Book is the more 
valuable inasmuch as it comes out incicleruaJ.ly : 
the author's object by no means being to shew rhe 
moral depravity resulting from the celebration of an- 
cient holidays: but simply, as an historian, to give 
a faithful and authentic narrative of the customs 
and practices of the people on those occasions. 

To such an appalling extent had popery depraved 
the national morals of the English nation^ that a 



THE CONCLUSION. 



§53 



detailed account of the moral turpitude, which, 
previous to the Reformation, prevailed amongst all 
ranks of the people, shall not stain these pages — 
suffice it to say that the national depravation of 
morals was so great, that even our venerable Re- 
formers by a diligent inculcation of the pure prin- 
ciples of the Gospel were able to do very little 
towards staying the plague during their own life 
time, and bribery in justice, and moral depravity 
continued to be practised by many of those who had 
nominally embraced the doctrines of the Reforma- 
tion, but whose hearts and lives were uninfluenced 
by the holy and purifying principles of the Gospel; 
And though this circumstance was a source of bit- 
ter disappointment to the more sanguine of our 
venerable Reformers, who hoped to see with their 
own eyes more abundant fruit of their labours ; 
yet, Avhen the inveteracy of bad moral habits is 
considered, no one can reasonably wonder that no 
very great moral improvement was visible in that 
generation : It required another age, and another 
generation, to work that beneficial effect in the 
lives of the English people, which the pure prin- 
ciples of the Gospel alone can accomplish. 

The immorality which prevailed in England in 
the early years of the Refoimation, and which, for 
the foregoing reason, the pure principles of the 
Reformers had not (whilst they lived) had time to 



£64 



THE CONCLUSION^ 



eradicate^— was dwelt upon with peculiar triumph 
by the Papists of those days^, who exulted in the 
fact that notwithstanding the Bible^the Book of 
Common Prayer, and other good Books, had been 
published in the English tongue, there were many 
frantic ill fellows among the Reformed, who 
were so vile and fell as greedily to embrace 
every opportunity of indulging in all profligate 
wickedness. 

This objection to the Reformed Religion was 
cast into the teeth of our venerable Reformers in a 
popular 'ballad entitled Little John Nobody,'^ 
which was written by some Papist in the reign of 
K. Edward VI. 

Bishop Percy, in commenting upon that Ballad^ 
has met the objections to the Reformed Religion 
on account of the wickedness of some of the fol- 
lowers of it by the following judicious observations. 

The author artfully declines entering into the 
merits of the cause, and wholly reflects on the 
lives and actions of many of the Reformed. It is 
so easy to find flaws and imperfections in the con- 
duct of men, even the best of them, and still 
easier to make general exclamations about the pro- 
fligacy of the present times, that no great point is 
gained by arguments of that sort, unless the au- 
thor could have proved that the principles of the 
reformed religion had a natural tendency to pro- 



THE CONCLUSION. 



255 



duce a corruption of manners^ whereas he indirect- 
ly owns, that their Reverend Father, (Archbishop 
Cranmer) had used the most proper means to stem 
the torrent, hy giving the people access to the Scrip- 
tures, hy teaching them to pray with the under- 
standhig, and hy publishing homilies and other re- 
ligious tracts. 

It must however be acknowledged, that our li- 
beller had at that time sufficient room for just sa- 
tire. For under the banners of the Reformed had 
enlisted themselves, many concealed papists, who 
had private ends to gratify ; many that were of no 
religion ; many greedy courtiers, who thirsted after 
the possessions of the church ; and many dissolute 
persons, who wanted to be exempt from all Eccle- 
siastical censures, and as these men were loudest 
of all others in their cries for Reformation, so in 
effect none obstructed the course of it so much, or 
by their vicious lives brought vexation and shame 
more on the truly pious and venerable Reformers.'' 
Bp, Percy^s Reliques of Ancient English Poetry. 

Passing on from the consideration of the pecu- 
liar position of the Reformed Religion in this 
country during the earlier years of the Reforma- 
tion, and coming down to our own times, we may 
be met by the question. Is there that superiority 
in the state of the national morals of England un- 
der a Church, which now numbers three centuries 



256 



THE CONCLUSION. 



from her Reformation^ as compared with the state 
of the national morals whilst England was under 
Popery ? 

If there be any superiority, is it at all propor- 
tionate to the purity which is claimed for the prin- 
ciples of the Reformed Church of England? 

When this question is put 

1. With reference to that most important part 
of the national morals which consists of the Ad- 
ministration of Justice^ we may without hesitation 
reply, that no contrast can be stronger than that 
between ^the corruption of the Fountain of Justice 
whilst England was under Popery, and the purity 
of that fountain^ under the Church of England ; 
and in no case do the great national lenejits which 
the Church of England is instrumental in confer- 
ring upon the English nation stand out in bolder 
and brighter relief than in this very important 
matter. 

When, however, the preceding question comes 
to be put 

2. With reference to the state of general morals 
of the English people, the reply to it necessarily 
becomes more complicated; and other considera- 
tions must be taken into account, because the 
proof of superiority is not so tangible as in the 
former instance. 

Although the proof of the superior state of the 



THE co^xLuslo^^ 



257 



national ynorals under the Reformed Church of 
England as compared with their state under Po- 
pery is more recondite than in the former case^ it 
is nevertheless not less sure and certain. 

Let any person^ who has even a limited acquain- 
tance with the popular literature of this country 
and of Italy durmg the two centuries immediately 
preceding the Reformation, recal to his recollec- 
tion the impression which the perusal of such 
literature has left upon his mind? and then let 
him say whether the following statement is not 
unquestionably true. 

During the two centuries immediately preceding 
the Reformation^ when Popery reigned over Europe 
with unbounded sway, profligacy was so far from 
being visited with public reprobation, that in this 
country and Italy it raised it's bold forehead with 
brazen impudence aud unabashed effr'ontery; and 
the popular hterature of that period proves, that 
immorality, instead of being put to an open shame, 
was treated with extreme indulgence, if not with 
favour, public opinion. 

And what surer proof can there be of the supe- 
riority of the state of the national morals, instru- 
mentally produced by the pure principles of the 
Church of England, as compared with the state of 
public morals under the influence of popery, than 
that public opin ion under the Reformed Church of 



258 



THE CONCLUSION. 



England is strongly against profligacy^ whereas it 
was extremely indulgent, if not favourable^ to it 
when Popery was dominant. 

It may be said, in abatement of the force of this 
argument, that in almost every part of England 
there are some bad men to be found who are steep- 
ed in vice, and who^ though claiming to be mem- 
bers of the Church of England^ live as profligate 
lives as any men in the whole world — and therefore 
(it may be asked) does not this circumstance prove 
that the principles of the Eeformed Church of 
England produce no better practical results, in this 
particular at leasts than the principles of Popery ? 

To this objection we reply^ Xo doubt there are 
some persons to be found in almost every part of 
this country who are really of no religion at all. 
but who connect themselves with the Church of 
England simply because it is the Estallished 
Church : Such persons by connecting themselves 
with the Church of England do not entertain the 
most remote intention of putting the least restraint 
upon the corrupt inclinations of theii' hearts^ or of 
regulating their lives according to the holy princi- 
ples of the Church to which they profess to belong. 

It must in candour be admitted that even in the 
present day far less has been done than could be 
wished towards removing such persons from our 
communion, and thereby wiping off^ from the 



THE COlSCLL'SIOy. 



259 



Church the stain which their Ticious lives inflict 
upon her. and which remains in its londimished 
pollution so long as they continue to be her accred- 
ited members. 

Amidst all our social adTancement no effectual 
means have been devised for compelling such per- 
sons either to relinquish their title to church mem- 
bership^ or to lead more holy and pure lives: one 
of the main reasons why so little improvement has 
been made in this most important matter imdoubt- 
edly is^ that no means have been adopted for the 
effectual re-establishment of that primitive disci- 
pline^ the restoration of which is much to be wished^ 
and the want of which the Church of England 
yearly deplores in the Commination Service. 

Notwithstanding this admission^ the superiority 
of the principles of the Church of England over 
those of Popery becomes fully manifest^ even in 
this particular^ when we consider the higher stan- 
dard of public opinion on the subject of morality 
produced by the Church of England as compared 
with that produced by Popery. 

Even if it should be admitted that in most parts 
of this countiy some men can be found who, though 
nominally members of the Church of England^ 
live as profligate lives as any men in the v\-orld^ we 
can neverthelesss with great truth maintain that 
the public opinion of this counti} is against them 



260 



THE CONCLUSIONe 



and not in their favour ; whereas in popish countries 
profligates^ similarly wicked^ have their vices treat- 
ed with extreme indulgence^ if not with favour, by 
the public. 

But it may be justly demanded on what grounds 
it is maintained that the standard of public opinion 
on questions of morality is so much higher in Eng- 
land in the present day^ than it was in this country 
before the Eeformation^ or than it is in Popish coun- 
tries in our time? 

A full answer to this enquiry is — The secresy 
with which vicious men in England are generally 
found to commit their wickedness (except in the 
comparatively rare instances of extreme profligates^ 
who set public opinion altogether at defiance^) is a 
most sure proof that public opinion is against them, 
and that the majority of the English people are op- 
posed to their evil courses ; whereas the open and 
unblushing efirontery with which immoral men in 
Popish countries carry on their evil doings without 
losing their position in society, as they would do in 
England by similar conduct is a proof equally sure 
of the much lower standard of public opinion on 
the subject of morality, where Popery is in the as- 
cendant. 

But it may be further demanded. Is the low 
standard of public opinion on the subject af mor- 
ality, fairly attributable to the principles of Popery, 



THE CONCLUSION. 



261 



may it not be more justly attributed to other cau- 
ses, with which the prevailing religion of a country 
has little or nothing to do? 

I answer, Popery cannot thus repel the justice 
of the charge of producing a low standard of pub- 
lic opinion on the subject of morals, so long as the 
frightful results of that most wicked popish enact- 
ment of the compulsory cehbacy of the clergy re- 
mains recorded in the pages of History, or visible 
in popish countries at the present day. 

There cannot be a stronger proof that the low 
standard of public morals in Popish countries is 
directly attributable to that most iniquitous law, 
than the fact that in the popular hterature of Eng- 
land and Italy during the two centuries immediate- 
ly preceding the Reformation, the clergy are inva- 
riably described as leading the way in all the prac- 
tices of mckedness and vice; and the pages of 
Boccaccio and Chaucer contain the most undenia- 
ble evidence that the wide prevalence of profligacy 
in Popish countries is largely attributable to the 
compulsory celibacy of the clergy. 

Another of the superior results in the national 
morals instrumentally produced by the pure princi- 
ples of the Church of England, is to be found in 
that far greater regard for truth which exists in 
this country, as compared with Popish countries. 

Those best acquainted with the condition of 



£6.2 



THE COXCLUSIOX. 



continental Europe in the present day assure us, 
that there is an utter disregard for truth amongst 
all ranks of people in those countries where Popery 
is predominant. 

Nor can the Papists justly deny that an zitter 
disregard for tnith is rightly attributable to the 
principles of Popery. 

The innumerable lies which, under the sanction 
and authority of the Church of Rome, have been, 
and still are. suffered to be circulated among the 
people respecting the pretended mii'acles said to be 
performed at the shrines of pretended saints; the 
sophistry and deceit employed even by learned 
theologians in defending the coriTiptions of Popery; 
the shuffling, the prevarication, and the indirect 
falsehoods which have been employed by various 
Romish Ecclesiastics, when any thing has occurred 
to bring the practical corruptions of Popeiy before 
the eyes of the English pubhc : these and many 
other practices of Popery directly tend to banish all 
regard for truth from the minds and consciences of 
men. 

When all thesQ things are considered, and when 
we fuT'ther consider the strict regard for truth which 
prevails in England more especially in the higher 
classes of Society, we shall have before us undeni- 
able evidence of the superior results of Church of 
England principles, in this most important parti- 



THE CONCLUSICX, 



263 



cular^ as compared with the results prodaced by the 
Principles of Popery. 

III. The religious condition of a country may be 
justly considered to be in a favourable state, Yvhere 
the Established Church inculcates no principles of 
persecution; and where the civil Government ex- 
tends complete toleration and religious liberty to 
members of all religious persuasions. 

This is pre-eminently the religious condition of 
the English people under the E-eformed Church 
of England whereas the reverse was pre-eminently 
the religious condition of the people of this nation^ 
whilst under the iron domination of Popery. 

The Church of Ed gland never employs /brce or 
treachery to retain waverers in her communion, 
but leaves them at full liberty to do as they please >; 
whereas the boasted numbers of the Papists are 
kept up in a great measure by violence and terror ; 
and thoughtful persons are rarely retained in that 
communion by rational conviction. 

There is reason to think that many people in 
this country do not sufficiently consider the vast 
difference in the condition of a people, where the 
Established church utterly ahjures all principles 
of persecution; and that of a people, where the 
Established or predominant Church sanctions relig- 
ious persecution by authoritative documents, and 
invariably practices it too, whenever it can be done 
with safety. . 



264 



THE CONCLUSION, 



It is scarcely possible to appreciate too highly the 
National blessings which the Church of England 
is instrumental in conferring upon the English peo- 
ple in this respect^ since she stakes not only her in- 
fluence in the country^ but her very existence upon 
fair argument and rational conviction ; and opposes 
with the whole weight of her authority religious 
persecution in every form. 

Bishop Butler^ in his Sermon preached before 
the House of Lords in Westminster Abbey^ June^ 
1 1th 1747, has stated with uncommon clearness 
and force' the great blessings instrumentally con- 
ferred upon the English nation by the perfectly 
tolerant principles of the Church of England on the 
one hand; and the miseries inflicted upon any na- 
tion where Popery is predominant by the intolerant 
and persecuting principles of the Church of E-ome 
on the other. 

'^If the principle of punishing idolatry were now 
admitted amongst the several different parties in 
religion, the w^eakest in every place would run a 
great risk of being convicted of it; or however, 
heresy and schism would soon be found crimes of the 
same nature, and equally deserving punishment. 

*^Thus the spirit of persecution would range 
without any stop or control, but what would arise 
from it's want of power. But our religious estah 
lishment disclaims all principles of this kind, and 



THE CONCLUSIOX, 



265 



desires not to keep persons in ifs communion or to 
gain proselytes to it^ hy any other methods than the 
christian ones of argument and conviction,^^ 

^^Even in those E-oman Catholic countries where 
those monstrous claims are not admitted^ and the 
civil power does^ in many respects^ restrain the pa- 
pal, yet persecution is professed^ as it is absolutely 
enjoined^ by what is acknowledged to be their 
highest authority, a General Council, so called, 
with the Pope at the head of it ; and is practised 
in all of them, I think, without exception, where 
it can be done safely. Thus they go on to substi- 
tute force instead of argument; and external pro- 
fession made hy force^ instead of reasonable con- 
motion, 

''And thus corruptions of the grossest sort have 
been in vogue for many generations in many parts 
of Christendom^ and are so stilly even where Po- 
pery obtains in ifs least absurd form; and their 
antiquity and wide extent are insisted upon as 
proofs of their truth; — a hind of proof lohich, at 
besty can only be presumptive, but ivhich loses all its 
little weight, in proportion as the long and large 
prevalence of such corruptions has been obtained by 
force, 

IV. The political condition of acountry may justly 
be considered good, when the people ^''neither make 
insurrections nor suffer oppression from the Govern- 
ment." z 



266 



THE CONCLUSION. 



Let US apply this test to the civil condition of 
the English people under popery, and to that under 
the Refoimed Church of England, and the benefi- 
cial j[?o?^^^ca? results of the Church of England sys- 
tem will stand out in marked contrast with the in- 
jurious political results of Popery. 

During the earlier stages of the Reformation it 
was the established custom of the Papists to en- 
damage the great cause of Gospel truth by repre- 
senting the principles of our venerable Reformers 
as hostile to civil Government, and as tending to 
foster sedition 

No accusation could be more calumnious and 
untrue; still our venerable Reformers could only 
refute it by an appeal to the purity of their princi- 
ples, and by clearly pointing out to the people how 
much those principles were in favour of order and 
good Government; they could not appeal as we 
can, to a long series of historical facts, proving 
beyond all question the orderly, peaceable, and 
loyal tendency of pure Christianity as professed by 
the Refoimed Church of England ; and the quite 
opposite tendency of the principles of Popery. 

In thus laying rebellion and sedition to the 
charge of the Reformation the Papists only imi- 
tated the conduct of the Pagan persecutors of the 
early Christans: The Pagan enemies of the cross, 
when any public calamity occurred, attributed it 



THE CONCLUSION. 267 

to the Christians^ as Nero did when he laid to 
their charge the burning of Rome; and they hun- 
ted down the humble followers of Christ as foes to 
civil Government. 

Our venerable Reformers saw clearly the false- 
hood of this accusation ; and were confident of the 
purity of their principles. 

This calumnious charge was ably met by Bishop 
Latimer^ when, in the following passage^ he made 
it manifest, that there is no greater connection be- 
tween sedition and the principles of the Reformed 
Church of England than between the building of 
Tenterton steeple and the Goodwin sands. 

Master More* was once sent in commission 
into Kent, to help to try out, if it might be, what 
was the cause of Goodwin sands, and the shelf 
that stopped up Sandwich haven. Thither cometh 
Master More, and calleth the country afore him, 
such as were thought to be men of experience^ 
and men that could of likelihood best certify him 
of the matter concerning the stopping of Sandwich 
haven. Among others came in before him an old 
man, with a white head, and one that was thought 
to be little less than an hundred years old. When 
Master More saw this aged man, he thought it 

*Sir Thomas More, who was made Lord Chan- 
cellor by K. Henry VIII, in 1529 



THE CONCXrSIOX. 



expedient to hear him say his mind in this matter^ 
for^ being so old a man^ it was likely he knew most 
of any man in that presence and company. So 
Master More called this old aged man unto him^ 
and said^ Father^ (said he) tell me^ if ye can^ what 
is the cause of the great arising of the sands and 
shelves here about this haven^ the which stop it 
up that no ships can arrive here? Ye are the 
oldest man that I can espy in all this company^ so 
that if any man can tell any cause of it^ ye of 
likelihood can say most in it^ or at leastwise more 
than any man here assembled. Yea^ forsooth^ 
good master^ quoth this old man_, for I am well 
nigh an hundred years old^ and no man in this 
company anything near unto mine age. Well 
then^ quoth Master More^ how say you in this 
matter ? What think ye to be the cause of these 
shelves and flats that stop up Sandwich haven ? 
Forsooth^ Sir^ quoth he^ I am an old man ; 1 think 
that Tenterton steeple is the cause of the Goodwin 
sands. For I am an old man^ Sir^ quoth he^ and 
I may remember the building of Tenterton steeple^ 
and I may remember when there was no steeple at 
all there. And before that Tenterton steeple was 
in buildings there was no manner of speaking of 
any flats or sands that stopped the haven^ and 
therefore I think that Tenterton steeple is the 
cause of the destroying and decay of Sandwich 



THE CONCLUSION. 



269 



liaven. A?id even so to my purpose^ is preaching 
of GocVs Vjord the cause of rehellion^ as Tenterton 
steeple teas the cause Sandtvich haven is decayed,'''' 
Bp, Latimer'' s last Sermon preached before King 
Edward VI. 

The lapse of three centuries has supplied us 
with a long series of historical facts confirming 
the truth of Bp. Latimer's argument, and proving 
with the accuracy of mathematical demonstration^ 
that the pure principles of the Gospel, as taught 
by the Reformed Church of England, have the 
strongest tendency to make men the best of subjects 
and the staunchest friends of law and order ; and 
to cause them to lead " quiet and peaceable lives 
in all godliness and honesty." 

On the other hand, by referring to the frequent 
seditions and insurrections in England before the 
Reformation, as well as to the political condition 
of Popish countries in the present day, we obtain 
abundant proof of the fact, that no religious sys- 
tem under Heaven has a stronger tendency l^y fos- 
ter sedition and insurrection than Popery. 

The truth is, the frequent occurrence of seditions 
and insurrections in any country affords undenioMe 
proof of the existence of tyraiiny and oppression 
in the Government of that country; and as the 
civil Governmen'?' '^r-^^^t/ really popish country^ 
whether cf ai. , , modern times, is aJwayrj 



370 



THE CONCLTTSIOK. 



found to be tyrannical amd oppressim (because the 
principles of Popery are essentially such.); it is a 
simple case of cause and effect when sedition is rife 
in any country under the iron sway of Popery. 

No stronger proof of the contrast between the 
political results produced by the Church of Eng- 
land on the one hand^ and by Popery on the other^ 
can possibly be founds than that supphed by some 
of the most recent pages in the History of modern 
Europe: Whilst sedition was holding it's carnival 
in the Popish countries of the continent; whilst 
bloodshed' and cruelty were raging in all the hid- 
eous deformity of savage and uncivilized times 
among those nations which are wasted by the mis- 
eries inflicted by Governments conducted upon 
Popish principles — The English people^ by God's 
blessing upon those pure principles of the Gospel 
which are taught by the Church of England ; w ere 
found indeed to lead a quiet and peaceable life in 
all godliness and honesty. 

When the political henejits w^hich the Church 
of England is instrumental in producing are under 
consideration^ we may not only consider that 
Church as the means of preventing the people 
from making insurrections ; but also^ and chiefly^ 
as so powerfully influencing the Government of 
the country as to induce it's rulers not to oppress 
the people; and thus to restrain the Government 



THE CONCLUSION- 271 

from giving the people any just cause for sedition 
and insurrection. 

In what a pre-eminent degree the principles of 
the Church of England have influenced the suc- 
cessive Governments of this country for good in 
this most important particular^ is fully proved by 
the History of England since the Reformation. 

A century ago one of the ablest prelates that 
ever adorned the Episcopal bench in this great 
country spoke in the following terms, in the above- 
mentioned Sermon before the House of Lords, up- 
on the civil Government of England ; and, during 
the century which has elapsed since that Semion 
was dehvered, very gi-eat improvements have been 
made in the political condition of the English peo- 
ple, so that the following words apply in the pre- 
sent day with even gTeater force then when they 
were uttered. 

*^'We are certainly a freer nation than any other 
we have any account of; and as free, it seems, as 
the very natvu'e of Government will permit. Every 
man is equally under the protection of the laws; 
may have equal justice against the most rich and 
powerful ; and securely enjoy the common blessings 
of life, with which the industry of his ancestors, or 
his own has furnished him. In some other coun- 
tries the upper part of the worlds is free; but in 
Great Britain^ the tvhole body of the people is freeT 



272 



THE CONCLUSION, 



It is scarcely possible to attach too much weight 
to the political advantages accruing from the liberty 
of the p^'ess on political subjects (as the public press 
is the voice of the people^ an unfettered press 7ie- 
cessarily implies a free people^) : And when this is 
contrasted with . the gagged press of all countries 
where Popery is dominant^ or even where it is in the 
ascendant_, the superior political blessings which the 
Church of England is instrumental in conferring 
upon the English nation will again become manifest. 

That the public press of England is freer than the 
press of professed republics wherein Popery has any 
large influence^ is proved by a comparison of the 
political freedom of the English press with that of 
France under the Republic, 

That the subject enjoys more real and rational 
liberty in England not only with regard to a free 
press^ but also in every other political relation^ is 
made manifest by a comparison of the less amount 
of political freedom enjoyed by persons living under 
prefessed republics^ than that enjoyed by English- 
men: This is another strong proof of the great 
political blessings which the Church of England is 
instrumental in conferring upon the people of this 
country. 

One of the most glorious and blessed effects of 
the purely Scriptural principles of the Church of 
England is to be seen in the fact that this country 



THE co:nclusion. 



273 



not only affords true lihe^^ty to all English subjects^ 
but is also a harbour of refuge for poor oppressed 
creatures of all sorts^ who have been driven out of 
their native land by tyranny and oppression. 

Political refugees, hastening from the boiling 
rage of anarchy^ or tpanny^ find themselves in safe- 
ty as soon as they land on English gi'ound; and 
when they fly to our shores, like doves to the 
windows^ they always find amongst us a place of 
shelter fi'om the raging violence of the political 
storm. 

Here too those persons of other countries who 
are oppressed at home by wicked and iniquitous 
laws — as the poor slaves in America — are in safety 
as soon as they reach oui' island ; and the poor 
slave, who has made his escape from cruel bondage^ 
no sooner steps his foot on English ground^ than 
he is recognized as a man and a brother. 

The poor victims of the InquisiMon, too, flying 
from the face of unrelenting rehgious persecution^, 
no sooner land on British soil, then they find in 
England a safe asylum and a home. 



Soil Mtts C^Ioria. 



A. FARE, PRIKTER, ALBION OFFICII, THETFORD. 



I 



LIBRARY OF CONGRESS 



021 897 836 



